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PRINCETONyf  N.J. 


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Ridgley,  Thomas,  16677-1734' 
A  body  of  divinity         I- 


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BODY  OF  divinity: 


•WHEHEIN    THE 


DOCTRINES 


OF  THI 

CHRISTIAN  RELIGION 

ARE  EXPLAINED  AND  DEFENDED 

BEIXO    THE  ' 

SUBSTJJVCE  OF  Sr.VERAL  LECTURES 
QN 

THE  ASSEMBLY'S  LARGER  CATECHISM 
BY  THOMAS  RIDGLEY,   D.  I). 

WITH  NOTES,   ORIGINAL   AND  SELECTED, 

BY  JAMES  P.  WILSON,  D.  D. 

- .   ■  ■     '     -      ■■  ■■  ■      .  .    •        .  ■       ■    ■  ■         ,     I  •■  •'  ■■♦  ■ 

IN  FOUR  VOLUMES. 
VOL.  IL 


JIRST    AMSKICAir,    FBOM    THE    THIRD    £UROP£J.ar    XUITTOX, 


PHILADELPHIA : 

PBIUTED  BT  AOT)   FOB    WH.IIAM  W.   WOODWARD,    CORNTR  OF  CHrSNCT    AWll    HOrTtt 

SECOND  STREETS. 

1815. 


THE  CONTENTS 


OF  TFIE  SECOND  VOLUME. 


Quest.  XIV,  XV.    Of  the  work  of  Creation. 

CREA  TION^  the  word  explained  Page      6 

It  was  not  from  eternity  7 

This  proved  from  the  invention  of  things  13 

By  the  power  and  for  the  glory  of  God  14 

Performed  in  six  days  16 

Each  day^s  rvork  19 

Of  instantaneous  production  1 7 

The  condition  and  season  of  the  year  in  which  things  ivere 

created  24 

Antiquity  of  nations  vainly  boasted  of  10 

Quest.  XVI.  Of  Angels. 

Of  their  existence  26 

Nature  and  properties  2& 

Work  and  employment  30 

Worship.    Harmony  therein^  but  no  Hierarchy  31 

How  they  impart  their  Ideas  to  one  another  ZZ 

Quest.  XVII.   Of  the  creation  of  Man. 

Man  was  created  male  and  female  34 

Excellency  of  his  make  40 

Origin  of  the  soul^  in  a  note  41 

Of  God^s  image  in  man  44 

No  men  before  Adam  37 

Quest.  XVIII.  Of  Providence. 

Providence  governs  all  creatures  47 

And  all  their  actions  j^jj 

His  concern  for  man  51 

Hoxv  conversant  about  evil  actions  52 
Sin  over-ruled  for  God'' s  glory  ^  and  his  people's  good         53 

Other  things  over- ruled  by  providence  59 


iv  THE  CONTENTS. 

ObJectioHif  against  providence  answered  60 

Unequal  distributions  of  providence  vindicated  61 

Quest.  XIX.  Of  God's  providence  towards  the  angels. 

How  it  zuas  conversant  about  the  fall  of  apostate  angels         63 

These  fell  all  at  once  64 

Some  angels  confrmed  ith  holiness  and  happiness  66 

Ministry  of  angels  68 

Quest".  XX.    Of  God's  providence  towards  man  in 

innocency. 
Of  Paradise  70 
Man^s  secular  employment  and  food  therein  72 
His  dominion  over  the  creatures               ^  7^ 
His  spiritual  concerns  were  under  the  direction  of  provi- 
dence 75 
Sabbath  itistituted  and  the  covenant  established  76 
Representation^  in  a  note  77 
Difference  between  a  law  and  a  covenant  78 
Adam  was  under  a  covenant  82 
Objections  ansxvered  85 
Conditions  of  that  covenant  84 
Tree  of  life  a  seal  of  it  86 
Of  the  tree  of  knoxvledge  90 

Quest.  XXI.  Of  the  fall  of  man. 

Our  first  parents  were  endued  xvith  freedom  ofivill  93 

Were  left  thereimto  94 

How  they  were  tempted  96 

Satan's  subtilty  in  the  temptation  99 

Eve  represented  by  Adam^  in  a  note  103 

Aggravations  of  their  sin  105 

Its  immediate  consequences  104 

Quest.  XXII.  All  mankind  fell  in  Adam. 

Adam  a  federal  head  109 

All  fell  in  him^  except  Christ  112 

His  sin  imputed  to  his  posterity  113 

Penal  evils  which  followed  111 

Appointfnent  of  his  headship  vindicated  114 

Quest.  XXIII,  XXIV,  XXV,  XXVI.  Of  Sin. 

Original  sin  118 

Actual  transgressions  proceed  from  if-  1 20 

Conveyed  by  natural  gejieration  i  32 


THE  CONTENTS.  ir 

Original  righteousness  lost  121 

MarCs  nature  inclined  to  sin  123 

Propensity  to  sin  not  put  into  our  nature  by  God  124 

Not  harmless  even  in  childhood  125 

Origin  of  moral  evil  127 

The  notion  of  tivo  jirst  causes  exploded  ibid 

Pre-existence  of  souls  a  mere  fancy  126 

Corruption  of  nature  not  by  the  souPs  traduction  128 
Not  from  imitation  ibid 
Necessarily  ensues  on  ths  privation  of  original  righteous- 
ness l3l 

Quest.  XXVII.    Of  man's  misery  by  the  Fall. 

Various  vpinions  about  the  salvation  of  infants  138 

Punishment  of  original  sin  increased  by  actual  141 

Sinners  liable  to  God^s  xvrath  and  curse  143 

Slaves  to  Satan  144 

Sin  exists  in  the  intentions^  in  a  note  145 

Quest.  XXVIII,  XXIX.    Of  the  punishment  of  sin 
in  both  worlds. 

(^judicial  blindness  of  mind  146 

Hardness  of  heart  149 

Sins  that  lead  to  it  150 

Difference  between  the  hardness  found  in  believers  and 

judicial  152 

Of  strong  delusions  147 

A  reprobate  sense  152 

Vile  affections  153 

Horror  of  conscience.   When  judicial  ISA, 

Punishment  of  sin  in  outward  things  155 

In  the  world  to  come  15g 

This  will  be  perpetual^  in  a  note  159,  160 

Quest.  XXX.   Of  man's  Recovery. 

God^s  love  the  only  moving  cause  of  it  162 

Covenant  of  grace.    Its  various  periods  166 

Opposed  to  that  ofinnocency  165 

Quest.  XXXI.    The  covenant  of  grace  made  with 
Christ,  and,  in  him,  with  the  elect. 

Covenant,  scriptural  sense  of  the  7Vord  168 

Retrveen  the  Father  and  Sen,  explained  171 

And  proved  17^ 


vi  THE  CONTENTS. 

Of  redemption  distinguished  hij  some  ftom  the  ccfVend'nf  of 

grace  178 

God^s  covenant  diners  from  human  1 70 

How  he  covenants  with  man  181 

Jloxv  fnan  covenants  with  him  183 

Quest.  XXXII.    Of  the  grace  maniiested  in  the  se- 
cond covenant. 

Conditions  of  a  covenant ^  how  understood  190 

Faith  is  a  dutij^  in  a  note  193 

Meritorious  performed  bi^  Christ  t9i> 

Conditional  promises  uncertain  191 

Interest  in  Christy  xvhat  meant  by  it  189 
Grace  glorified^  in  ordaining^  promising^  and  working  faith  197 

Other  graces  promised  and  connected  -with  salvation  195 

Quest.  XXXIII,  XXXIV,  XXXV.    Of  the  various 
dispensations  of  the  covenant  of  grace. 

Christ  revealed  of  old  by  promises  and  prophecies-  199 

Ceremonial  law  typified  Christ  and  the  gospel  201 

Types.    Cauti07is  about  them  203 

Rules  how  to  judge  of  them  205 

How  the  Jews  knexv  their  meaning  207 

Cocceius's  sentiments  about  the  bondage  and  darkness  of  that 

dispensation  208 

Gospel-dispensation^  xuhen  it  began  212 

Hoyv  it  excels  the  Legal  213 

Quest.  XXXVI,  XXXVII.    Of  the  Mediator  of  the 
covenant  of  Grace. 

Saints  and  angels  no  Mediators  218 

Christ  the  only  Mediator  217 

I'lvo  distinct  natures  in  Christy  but  not  ttvo  Persons  222 

His  human  7}ature  was  united  to  his  Person  220 

It  shall  continue  so  for  ever  234 

Hoto  formed  like  ours.  How  not  227 

It  was  formed  of  the  Virgin  229 

His  body  xvas  truly  human  224 

His  sold  distinct  from  his  deitn  226 

He  was  expected  hy  the  Jews  231 

Born  in  the  fulness  of  time  233 

What  meant  thereby  ••.M.'> 


THE  CONTENTS.  vii 

Quest.  XXXVIII,  XXXIX,  XL.  Of  the  necessity  of 
the  Mediator's  havhig  two  natures. 

IVhy  he  should  be  God  235 

Why  man  238 

Why  both  God  and  man  242 

Quest.  XLI,   XLII.    Of  the  Mediator's   name  and 
offices. 

Why  he  was  called  Jesus  244 

Why  he  was  called  Christ  245 

His  ojffices  distinguished^  but  not  divided  252 

He  xvas  set  apart  and  authorized  to  execute  them  248 

Jle  was  Jit  ly  qualified  for  them  249 

Quest.  XLIII.  Of  Christ's  prophetical  office. 

He  reveals  the  will  of  God  253 

He  was  qualified  for  it  254 

He  does  it  in  various  ages  257 

To  whom  and  how  he  does  it  "255 

Quest.  XLIV.   Of  Christ's  priestly  office. 

Priesthood  of  Christ  and  Aaron  compared  280 

Typified  by  Melchisedek  264 

Various  opinions  who  Melchisedek  was  265 

Proved  that  he  was  Christ  (quaere  tamen)  267 

Objections  answered  270 

Satisfaction  demanded  for  sin^  of  what  value  and  kind  275 

Of  Christ  was  necessary  273 

His  active  obedience  a  part  of  it  283 

Least  degree  of  his  sufferings  not  sufficient  for  it  281 

A^o  redemption  zvithout  price                                    \  286 

Death  of  Christ  a  ransom  290 

Confrmcition  of  his  doctrine  not  its  principal  end  293 

Christ  died  in  our  stead  290 

Objections  answered  ihid 

Modern  opinions  on  the  atonement^  in  a  note,  276  to  280,  and 

292  to  297. 

He  offered  himself 

by  the  Spirit  297 

without  spot  to  God  297 

Not  for  all  men                                                           ,■501  ?t  276 

but  for  his  sheep  and  friends  316 

and  for  his  church  318 


yiii  THE  CONTENTS,, 

Dr.  Ma  gee's  Discourses  y  in  a  note  298 — 31  ? 

This  evidenced 

by  his  love  to  it  318 

his  propriety  in  it  322 

a7id  saving-  it  y  ibid 

Objections  answered  319 

Christ  purchased  grace  and  glory  328 
Universal  redemption^ 

its  consequences  326 

Arguments  for  it  considered  327 

Texts  urged  for  it  explained  343 

How  the  word  All,  0c.  is  to  be  explained  541 

Special  Redemption^ 

consistent  with  the  covenant  of  grace  329 

and  with  preaching  the  gospel  331 

It  advances  grace  more  tha7i  general  does  337 

It  leadi  not  to  despair  331 

Whether  if  be  contrary  to  scripture  338 

Christ  intercedes  not  for  all  S24 

Divine  expostulations  explained  333 

How  all  should  repent  and  believe ^   though  Christ  died  not 

for  all  335 

Sacrifice  of  Christ  sufficient  for  all^  in  a  note  349 

Quest.  XLV.  Of  Christ's  Kingly  office. 

Jis  respecting  his  subjects 

What  they  were^  before  subdued  353 

HoTJU  brought  into  subjection  354 

Hotv  their  subjection  expressed  at  firit  357 

Their  behaviour  and  conflicts  358 

Hoxv  Christ  deals  xvith  them  361 

As  respecting  his  enemies  362 
He  governed  the  church  before  and  since  his  incarnation  364 

This  office  executed  by  him  in  glory  365 

Of  the  Millennium. 

Various  o^ijiions  about  it  366 

Some  have  gross  Ideas  of  it  3/0 

What  shall  precede  or  attend  it  368 

Gospel  shall  then  be  more  spread  373 

How  this  doctrine  to  be  treated  367 

In  what  respects  it  is  to  be  allowed  368 

Some  prophecies  of  the  call  of  the  Jews  not  yet  fulfilled       376 

Why  Christ  shall  not  reign  visibly  in  his  human  nature  379 

Temple-service  not  to  be  revived  381 

Gospel-ordinances  shall  be  continued  382 


THE  CONTENTS.  ix 

j/V'St  resurrection;  hozv  understood hy  some  383 

,     Its  literal  sense  debated  384 

General  conjlagratwn  387 

Nerw  heavens  andnexu  earth  388 

Resurrection  of  the  fhurch  sotnetimes  taJien  mystically  389 

1000  years  how  understood  by  some  391 

These  not  yet  begun  ihid 

Mediatorial  kingdom  of  Christ  eternal  *392 

1  Cor.  XV.  ver.  24,  35,  28.  explained  393 

Quest.  XL VI,  XLVII,  XLVIII.  Of  Christ's  Humi- 
liation. 

This  shewn  i7i  his  birth  and  infancy  398 

In  his  parentage  599 

In  the  place  of  his  birth  and  abode  400 

In  the  sinless  infirtnities  of  his  life               ^  422 

In  his  being  made  under  the  laty  401 

In  his  being  exposed  to  indignities:  402 

■Temptations  endured  by  him  404 

General  remarks  on  them  406 

The  time  and  place  thereof  405 

His  first  temptation  410 

His  second  temptation  412 

Its  Matter  explained                        ^  416 

His  third  temptation  417 

What  to  be  observed  therein  419 

Temptations  zvere  ?nental.  in  a  note  420 

Quest.  XLIX,  L.  Of  Christ's  humiliation  before  and 
after  his  death. 

Christ  betrayed  by  Judas  424 

Forsaken  by  his  disciple^  425 

Denied  by  Peter  426 

Scorned  by  the  world  ibid 

Reviled  by  many                                            ^                '  428 

Inferences  ibid 

Prosecuted  by  the  Jews  429 

Condemned  by  Pilate  ibid 

Tormented  by  his  persecutors  431 

Bore  the  wrath  of  God        '  ibid 

Death  of  the  cross  cruel  and  painful  433 

Shameful^  servile^  and  cursed  434 

Christ  buried  with  respect  by  his  friends  437 

Was  under  the  power  of  death  till  the  third  day  438 

Of  his  descent  into  hell  440 


A  THE  CONTENTS. 

Horv  the  Papists  understand  it  '  441 

1  Pet.  iii.  18.  explained^  in  a  note  442 

Quest.  LI,  LII.  Of  Christ's  Res^jirrection  and  Exal- 
tation. 

Resurrection  of  Christ  proved  44*4 

By  credible  "witnesses  448 

They  zvere  meJi  of  integrity  449 

By  the  conduct  of  his  enejnies  450 

By  miracles  451 

Properties  of  his  risen  body  452 

Christ  raised  the  third  day  453 

Reasons  of  it  454 

Was  not  three  rvhole  days  and  nights  in  the  grave  455 

Socinians'  account  of  Christ^ s  resurrection  457 

Christ's  own  and  his  peoples'*  concern  in  his  resurrection       458 

Quest.  LIII,  LIV.  Of  Christ's  Ascension. 

It  xvas  real  and  visible  464' 

Its  necessity  and  design  468 

Its  distance  from  the  time  of  his  resurrection  461 

Hoxv  this  interval  -was  employed  463 

Matter  of  his  conversation  with  his  disciples  464 

Remarks  on  what  preceded  it  ly       460 

He  ascended  from  mount  Olivet  467 

Chrisfs  sitting  at  the  right  hand  of  God  471 

Quest.  LV.  Of  Christ's  Intercession,  ^ 

Necessity  of  it  473 

His  fitness  for  it  47  4i 

Mariner  of  it  477 

How  it  differs  from  our  prayers  476 

What  procured  by  it  479 

How  to  be  improved  ibid 

Quest.  LVI.  Of  Christ's  coming  to  judge  tlie  world. 

The  time  of  his  appearance  481 

The  glory  that  shall  attend  it  482 

Quest.  LVII,  LVIII,  LIX.   Of  the  benefits  of  re> 
demption,  and  the  application  thereof. 

Benefits  procured  by  Christ  486 

These  appjied  by  the  Holy  Ghost  487 

To  all  for  xvhom  they  were  purchased  (vide  349)  488 


THE  CONTENTS.  xi 

Quest.  LX.  Of  the  disadvantages  of  those  who  never 
hear  the  gospel. 

State  of  the  Heathen  considered  491 

No  salvation  without  the  gospel — ^tamen  quaere  492 

Nor  without  faith  in  Christ — tamen  qusere  ibid 

Deists ;  falseness  of  their  hope  set  forth  494 

False  grounds  of  hope  hi  others  496 

Salvation  in  none  but  Christ  498 

This  proved  499 

Objections  answered  502 

Christ  the  Saviour  only  of  his  Body  the  church  508 

Quest.  LXI,  LXII,  LXIII,  LXIV.   Of  the  Church, 
visible  and  invisible. 

Church,  the  word  hoxv  used^  (515  in  a  note)  510 

Places  of  worship  so  termed  511 

Their  first  erection  512 

Its  distinction  into  visible  and  invisible     ,  516 

Invisible  church  described  519 

This  farther  explained  and  defended  520 

Visible  church  described  521 

In  what  respects  it  is  one  522 

In  what  respects  it  is  not  one  ibid 

Its  concern  for  the  children  of  its  members  526 

Jewish  churchy  its  establishment  ibid 

Its  gover7iment  527 

How  they  promoted  religion  in  their  synagogues  529 

Their  Proseucha;,  or  places  appointed  for  prayer  530 

A  particidar  gospel-church  described  536 

Its  matter  539 

Its  form  or  bond  of  union  540 

Its  subjection  to  Christ  to  be  professed  54<2 

Hoxv  this  to  be  made  visible  543 

Its  poxver  of  admission  541 

The  reformed  churches  differ  about  this  ibid 

Terms  of  coynmunion  fixed  bij  Christ  ibid 

Its  power  of  exclusion  544 

Causes  of  exclusion  545 

The  way  of  proceeding  therein  5^7 

With  what  temper  this  shoidd  be  done  549 

What  meant  by  being  delivered  to  Satan  550 

and  for  tvhat  end  55X 

The  frst  preaching  and  success  of  the  gospel  532 

Conduct  of  the  Apostles  in  planting  gospel-chvrrhes  534 


Ui  THE  CONTENTS, 

Church-communion  proved 

from  the  Imu  cf  nature  53S 

from  scripture  ibid 

Gover?iment  of  churches  btj  their  ojjiccrs  552 

A'TodcKo;,  'E.TritrKO'nroi,  iu-movos,  in  a  nOte,  ibid 

The  office  of  a  Pastor^  Bishops  or  Elder        '  555 

Bishops  and  Elders  the  same  556 

jferom's  account  of  the  increase  of  the  pozver  of  Bishops ^  in 

a  note  558 

Pastors  chosen  by  the  church  561 

^i^fOTonce,  in  a  note  563 

How  to  be  set  apart  ibid 

Hoxv  their  office  to  be  discharged  565 

Whether  a  Teacher  be  a  distinct  officer  566 

Synods^  the  abuse  and  advantage  of  them  566 

Parishes^  xvhy  churches  were  so  called  by  ancient  Writers     567 

The  office  of  a  Deacon  570 

Officers  of  the  churchy  in  a  note  571 

Privileges  of  the  visible  church  572 

It  is  under  Christ'' s  special  care  574 

Wherein  this  consists  575 

It  is  under  Christ^s  special  government:  576 

In  what  respects  577 

It  enjoys  communion  of  saints  i^id 

It  has  the  ordinary  means  of  grace  578 


THE 


DOCTRINES 


»  OF  f  HE 

* 


CHRISTIAN  RELIGION 

EXPLAINED  AND  DEFENDED. 

*  ■    • 


TH«  WOR^  OF  CREATION. 

Quest.  XIV.  Hoxv  dotji  God  execute  his  decrees  ? 

•  .  • 

Answ.  God  executeth  his  decrees  in  the  works  of  creation  and 

•     providence,  according  to  his  intallible,.fore-kno\vledge,  and 
the  free  and  immutable  counsel  of  his  own  will. 

Quest.  XV.  What  is  the  rvork  of  creation  ? 

ANS^?^.  The  work  of  creation  is  that,  wherein  God  did,  in  the 
beginning,  by  the  word  of  his  power,  make,  of  nothing,  the 
world,  and  all  things  therein,  for  himself,  within  the  space 
of  six  days,  and  all  very  good. 

HAVING  considered  God's  eternal  pm-pose,  as  respecting 
w^hatever  shall  come  to  pass,  which  is  generally  called  an 
internal,  or  immanent  act  of  the  divine  will,  we  are  now  to 
consider  those  works  which  are  produced  by  him,  in  pursuance 
thereof.  It  is  inconsistent  with  the  idea  of  an  infinitely  perfect 
Being,  to  suppose,  that  any  of  his  decrees  shall  not  take  effect, 
Hath  he  spoken^  and  shall  he  not  make  it  good  ?  Num.  xxiii.  19. 
His  counsel  shall  standi  and  he  xvill  do  all  his  pleasure^  Isa.  xlvi. 
10.  This  is  a  necessary  consequence,  from  the  immutability  of 
his  will,  as  well  as  from  the  end  which  he  has  designed  to  at- 
tain, to  wit,  the  advancement  of  his  own  glory ;  and  therefore, 
if  he  should  not  execute  his  decrees,  he  would  lose  that  reve- 
nue of  glory,  which  he  designed  to  bring  to  himself  thereby, 
which  it  cannot  be  supposed  that  he  would  do ;  and  according- 
ly we  are  to  consider  his  power  as  exerted,  in  order  to  the  ac- 
complishment of  his  purpose.  This  is  said  to  have  been  done 
either  in  the  first  production  of  all  things,  which  is  called.  The 
tvork  of  creation  J  or  in  his  upholding  and  governing  all  things, 

Vol.  II.  B 


t>  '         lliE   WOKK  Ol    CREATION. 

•  •  •  •  #  • 

which  is  his  providence ;  both  vvhich  are  to  be  particularly  con- 
'sidered.  And, 

I.  We  are  to  speak'concerning  th*c  work  of  creation,  and  so 
to  enquire  what  we  are  to  understand  b)-  creation^  and^to  con- 
sider it  as  a  work  peculiar  to  God.  • 

IL  That  this  work  was  no?  performed  froja  ete/nity,  but  in 
the  beginning  of  time.  •      ^ 

IIIo.How  he  is  said, to  create  all  things  by  the  word  of  his 
power. 

IV.  The  end  for  which  he  made  them,  namely,  for»himself, 
or  for  his  own  glory.  • 

V.  T-hc  time  in  which  he  madt-  them.  And, 

VI.  The  quality  or  condition  thereof,  as  ail  things  are  said 
to  have  b.;en  made  very  good. 

I.  As  lo  ihe  meaning  of  the  word  creatioJh;  it  is  the  applica- 
tion thereof  to  the  things  made,  or  some  circun^tances  attend- 
ing this  action,  that  determine  the  sense  of  it.  The*  Hebrew 
•  and  Greek  words  *,  by  which  it  is  e'xpresstd,  are  sometimes 
used  to  signify  the  natural  production  of  things  :  Thus  it  is  gaid, 
in  PsaL  cii.  1 8.  Thetpeople  that  shall  be  created.^  speaking  of  the* 
generation  to  come,  shall  praise  the  Lord ;  and  elsewhere,  in 
Ezek.  xxi.  30.  says  God,  I  tvill  judge  thee  hi  the  place  xvhere 
thou  Tvast  created,  that  is,  where  thou  wast  born,  in  the  land  of 
thy  nativity.  And  sometimes  it  is  applied  to  signify  the  dis- 
pensations of  providence,  which,  though  they  are  the  wonder- 
ful effects  of  divine  power,  yet  are  taken  in  a  sense  different 
from  the  first  production  of  all  things  :  thus  it  is  said,  in  Isa. 
xlv.  7.  I  form  the  light,  and  create  darkness  ;  which  metaphori- 
cal expressions  are  explained  in  the  following  words,  I  make 
peace,  and  create  evil. 

And,  on  the  other  hand,  sometimes  God's  creating  is  express- 
ed by  his  making  all  things  ;  which  word,  in  its  common  accep- 
tation, is  taken  for  the  natural  production  of  things  ;  though,  in 
this  instance,  it  is  used  for  the  production  of  things  which  are 
supernatural  :  thus  it  is  said,  in  John  i.  3.  All  things  rvere  made 
by  him;  and  elsewhere,  in  Psal.  xxxiii.  6.  By  the  xvord  of  the 
JLord  xvere  the  heavens  made,  and  all  by  the  host  of  them  by  the 
breath  of  his  mouth.  Therefore  it  is  b)^  the  application  of  these 
words,  to  the  things  produced,  that  we  are  more  especially  to 
judge  of  the  sense  of  them.  Accordingly,  when  God  is  said  to 
create,  or  make  the  heavens  and  earth,  or  to  bring  things  into 
being,  which  before  did  not  exist,  this  is  the  most  proper  sense 
of  the  word  creation ;  and  in  this  sense  we  take  it,  in  the  head 
we  are  entering  upon.  It  is  the  production  of  all  things  ou(  of 
nothing,  by  his  almighty  word  ;  and  this  is  gene:  ally  caijed  im- 

*  x^3,  ^^t'V  ""'■'^'''''^  '^'''">  yp'^<"- 


tHE  WORK   OF  CREATION.  t 

mediate  creation,  which  was  the  first  display  of  divine  power, 
a  work  with  wliich  lime  began ;  so  we  are  to  understand  those 
words,  In  the  beginning'  God  created  the  heaven  and  the  earthy 
Gen.  i.  1.  that  is,  that  tirst  matter  out  of  which  all  things  wer& 
formed,  which  has  been  neither  increased  nor  diminished  evec 
since,  nor  can  be,  whatever  alterations  there  may  be  made  iir 
things,  without  supposing  an  act  of  the  divine  will  to  annihilate 
any  part  thereof,  which  we  have  no  ground  to  do. 

Again,  it  is  sometimes  taken  for  God's  bringing  things  into 
that  form,  in  which  they  are,  which  is  generally  called  a  medi- 
ate creation,  as  in  the  account  we  have  of  it  in  the  first  chap- 
ter of  Genesis  ;  in  which  God  is  said,  out  of  that  matter  which 
he  created  at  first,  to  create  the  heavens,  the  earth,  the  sea,  and 
all  living  creatures  that  m.ove  therein,  after  their  respective 
kinds,  which  no  finite  wisdom,  or  power,  could  have  done.  The 
work  was  supernatural,  and  so  differs  from  the  natural  prodlic- 
tion  of  things  by  creatures,  inasmuch  as  they  can  produce  no- 
thing, but  out  of  other  things,  that  have  in  themselves  a  tenden- 
cy, according  to  the  fixed  laws  of  nature,  to  be  made,  that  which 
is  designed  to  be  produced  out  of  them ;  as  when  a  plant,  or  a 
tree,  is  produced  out  of  a  seed,  or  w'hen  the  form,  or  shape  of 
things  is  altered  by  the  skill  of  men,  where  there  is  a  tendency 
in  the  things  themselves,  in  a  natural  way,  to  answer  the  end  de- 
signed by  them  that  made  them,  in  which  respect  they  are 
said  to  make,  but  not  create  those  things  ;  so  that  creation  is  a 
work  peculiar  to  God,  from  which  all  creatures  are  excluded. 
Accordingly,  it  is  a  glory  which  God  often  appropriates  to  him- 
self in  scripture  :  thus  he  is  called,  by  way  of  eminence.  The 
Creator  of  the  ends  of  the  earthy  Isa.  xl.  28.  and  he  speaks,  con- 
cerning himself,  with  an  unparalleled  magnificence  of  expres- 
sion, I  have  made  the  earthy  and  created  man  upon  it ;  /,  even  mxj 
hands^  have  stretched  out  the  heavens^  and  all  their  host  have  I 
command^^  Isa.  xlv.  12.  and  he  is  said  to  have  done  this,  ex- 
clusively of  all  others  :  thus  he  says,  /  am  the  Lord^  that  maketk 
all  things.,  that  stretcheth  forth  the  heavens  alone.^  that  spreadetk 
abroad  the  earth  by  myself  Isa.  xliv.  24.  And,  indeed,  it  can- 
not be  otherwise,  since  it  is  a  work  of  infinite  power,  and  there* 
fore  too  great  for  any  finite  being,  who  can  act  no  otherwise.^ 
but  in  proportion  to  the  circumscribed  limits  of  its  own  power; 
and  being,  at  best,  but  a  natural  agent,  it  cannot  produce  any 
thing  supernatural.  From  w^hence  it  may  be  inferred,  that  no 
creature  was  an  instrument  made  use  of,  by  God,  in  the  pro- 
duction of  all  things  ;  or  that  infinite  power  could  not  be  exert- 
ed by  a  finite  medium  :  but  this  has  been  already  considered, 
under  a  foregoing  answer, 

II.  We  are  now  to  consider  that  this  w^ork  of  creation  was 
not  performed  from  rte^nity,  b'jt  in  tb°  beginning  of  time.  Thi^ 


8  Tllli  WORK  OF  CREATION, 

we  asserbragalust  some  of  the  heathen  philosophers,  Who  have» 
in  their  writings,  defended  the  eternity  of  the  world  *,  being 
induced  hereunto  by  those  low  conceptions,  which  they  had  of 
the  power  of  God,  as  supposing,  that  because  all  creatures,  or 
jaatural  agents,  must  have  some  materials  to  work  upon,  so  that 
as  this  proposition  is  true,  with  respect  to  them,  that  nothing 
can  be  made  out  of  nothing,  they  conclude,  that  it  is  also  ap- 
plicable to  God.     And  this  absurd  opinion  has  been  imbibed 
by  some,  who  have  pretended  to  the  Christian  name  ;  it  was 
maintained  by  Hermogenes,  about  the  middle  of  the  second 
century,  and,  with  a  great  deal  of  spirit  and  argument,  opposed 
by  Tertullian  ;  and,  among  other  things,  that  father  observes, 
that  philosophy,  in  some  respects,  had  paved  the  way  to  here- 
sy f ;  and  probabhT^  the  apostle  Paul  was  apprehensive  that  it 
would  do  so ;  or  that  they,  who  were  bred  up  in  the  schools  of 
the  philosophers,  would,  as  it  is  plain  they  often  did,  adapt  their 
notions  in  divinity,  to  those  which  they  had  before  learned  there- 
in, of  which  this  is  a  flagrant  instance ;  and  therefore  he  says, 
Betvare,  lest  any  man  spoil  you  through  philosophy^  and  vain 
deceit^  after   the  tradition  of  men^  after  the  rudiments  of  the 
ruorld^  and  not  after  Christy  Col.  ii.  8.  and  they,  w^ho  have  de- 
fended this  notion,  have  been  divided  in  their  sentiments  about 
it.     Some  suppose,  in  general,  that  matter  was  eternal,  but  not 
brought  into  that  form,  in  which  it  now  is,  till  God,  by  his  al- 
mighty power,  produced  that  change  in  it,  and  so  altered  the  form 
of  things.     Others  suppose,  that  the  world  was  in  a  form,  not 
much  unlike  to  what  it  now  is,  from  eternity,  and  that  there 
were  eternal  successive  ages,  and  generations  of  men,  and  a  con- 
stant alteration  of  things.     Some  parts  of  the  world,  at  one 
time,  destroyed  by  deluges,  or  fire,  or  earthquakes,  and  other 
parts  at  another  time  ;  and  so  there  was  a  kind  of  succession  of 
generation  and  corruption ;  former  worlds  lost  and  buried  in 
ruins,  and  all  the  monuments  of  their  antiquity  perished  with 
them,  and  new  ones  arising  in  their  stead.     This  they  assert, 
as  a  blind  to  their  ungrounded  opinion,  and  as  an  answer  to  that 
reasonable  demand  which  might  be  made  ;   If  the  world  was 
eternal,  how  comes  it  to  pass  that  we  know  nothing  of  Vvhat  was 
done  in  it,  in  those  ages,  w  hich  went  before  that  which  we  reckon 
the  first  beginning  of  time  ? 

As  for  the  school-men,  though  they  have  not  any  of  them 
given  directly  into  this  notion,  which  is  so  notoriously  contrary 

*  OftMs  opinionivas  ,iristotle,  and  his  followers  \  thmtgh  he  acknowledges,  that  it 
tuas  conlrarti  to  the  sentiments  of  all  the  philosophers  that  zvcre  before  him,  Vid.Arist. 
de  Cceh),  Lib.  I.  cap.  2-  -ivlio,  speaking  concerning  the  creatio7i  of  the  world,  sat/s, 

J-tVO/UfVOV  fJitV  >tY  A7r-i.V7H  iiVCtt  CpSLlTiV- 

•j-  Tertul/.  adv.  Hermog.  cap.  8.  Hxreticoncm  Patriarchce  PJiilosophi ;  which  was 
so  memorable  a  passage,  that  it  was  quoted,  upon  the  same  occasion,  by  Jerom,  and 
others  of  the  fathers. 


THE  WORK  OF  CREATIONc  9 

to  scripture,  yet  some  of  them  have  very  much  confounded  and 
puzzled  the  minds  of  men  with  their  metaphysical  subtilties 
about  this  matter ;  as  some  of  them  have  pretended  to  maintain, 
that*  though  God  did  not  actually  create  any  thing  before  that 
beginning  of  time,  which   is  mentioned  in   scripture,  yet  he 
might,  had  he  pleased,  have  produced  things  from  eternity  *, 
because  he  had,  from  eternity,  infinite  power,  and  a  sovereign 
will ;  therefore  this  power  might  have  been  deduced  into  act, 
and  so  there  might  have  been  an  eternal  production  of  things  ; 
for  to  suppose,  that  infinite  power  cannot  exert  itself,  is  con- 
trary to  the  idea  of  its  being  infinite.  And  to  suppose  that  God 
was  infinitely  good,  from  eternity,  implies,  that  he  might  have 
communicated  being  to  creatures  from  eternity,  in  which  his 
goodness  would  have  exerted  itself.     And  they  farther  argue, 
that  it  is  certain,  that  God  might  have  created  the  world  sooner 
than  he  did ;  so  that,  instead  of  its  having  continued  in  being, 
that  number  of  years,  which  it  has  done,  it  might  have  existed 
any  other  unlimited  number  of  years ;  or  since,  by  an  act  of  his 
will,  it  has  existed  so  many  thousand  years,  as  it  appears  to  have 
done,  from  scripture,  it  might,  had  he  pleased,  have  existed  any 
other  number  of  years,  though  we  suppose  it  never  so  large, 
and  consequently  that  it  might  have  existed  from  eternity.  But 
what  is  this,  but  to  darken  truth,  by  words  without  knowledge  ? 
or  to  measure  the  perfections  of  God,  by  the  line  or  standard 
of  finite  things  ?  it  is  to  conceive  of  the  eternity  of  God,  as 
though  it  were  successive.  Therefore,  though  we  do  not  deny 
but  that  God  could  have  created  the  world  any  number  of  years 
that  a  finite  mind  can  describe,  sooner  than  he  did  ;  yet  this 
would  not  be  to  create  it  from  eternity,  since  that  exceeds  all 
bounds.  We  do  not  deny  but  that  the  divine  power  might  have 
been  deduced  into  an  act,  or  created  the  vf  orld  before  he  did  ; 
yet  to  say  that  he  could  create  it  from  eternity,  is  contrary  to 
the  nature  of  things  ;  for  jt  is  to  suppose,  that  an  infinite  dura- 
tion might  be  communicated  to  a  finite  being,  or  that  God  might 
make  a  creature  equal,  in  duration,  with  himself;  which,  as  it 
contains  the  greatest  absurdity,  so  the  impossibility  of  the  thing 
does  not,  in  the  least,  argue  any  defect  of  power  in  him. 

From  whence  we  may  infer,  the  vanity,  and  bold  presump- 
tion, of  measui-ing  the  power  of  God  by  the  line  of  the  crea- 
ture ;  and  the  great  advantage  which  we  receive  from  divine 
revelation,  which  sets  this  matter  in  a  clear  light,  by  which  it 
appears,  that  nothing  existed  before  time  but  God ;  this  is  agree- 
able to  the  highest  reason,  and  the  divine  perfections.  To  sup- 
pose, that  a  creature  existed  from  eternity,  implies  a  contra- 
diction ;  for  to  be  a  creature,  is  to  be  produced  by  the  power 
of  a  creator,  who  is  God,  and  this  is  inconsistent  Avith  its  ex- 

*  Thi?  -was  maintained  by  Jlquinas,  DitranduSi  Cajftav,  and  others  f  thvitgh  op- 

,  posed  by  .ilbertin  Ma^^ris,  Boiav'^v.urr^  Ifr.  '- 


lO  THE  WORK  OF  CREATIOJT, 

isting  from  eternity ;  for  that  is  to  suppose  that  it  had  a  being 
fcefore  it  was  brought  into  being. 

Moreover,  since  to  exist  from  eternity,  is  to  have  an  infinite, 
or  unlimited  duration,  it  will  follow  from  thence,  that  if  the  first 
matter,  out  of  which  all  things  were  formed,  was  mfinite  in  its 
duration,  it  must  have  all  other  perfections  ;  particularly,  it 
must  be  self-existent,  and  have  in  it  nothing  that  is  finite,  for 
infinite  and  finite  perfections  are  inconsistent  with  each  other  ; 
and,  if  so,  then  it  must  not  consist  of  any  parts,  or  be  devisible, 
as  all  material  things  are  :  besides,  if  the  world  was  eternal,  it 
could  not  be  measured  by  successive  duration,  inasmuch  as 
there  is  no  term,  or  point,  from  whence  this  succession  may  be 
computed,  for  that  is  inconsistent  with  eternity  ;  and  if  its  du- 
ration was  once  unmeasured,  or  not  computed  by  succession, 
how  came  it  afterwards  to  be  successive,  as  the  duration  of  all 
material  beings  is  ? 

Again,  to  suppose  matter  to  be  co-eternal  with  God,  is  to 
suppose  it  to  be  equal  with  him,  for  whatever  has  one  divine 
perfection,  must  have  all ;  so  that  this  is  contrary  to  those  na- 
tural ideas,  which  we  have  of  the  divine  perfections,  and  con- 
tains such  absurdities,  as  have  not  the  least  colour  of  reason  to 
support  them. 

But  it  more  evidently  appears,  from  scripture,  that  the  world 
"was  made  in  the  beginning  of  time,  and  therefore  did  not  exist 
from  eternity;  since  therein  we  read,  that  in  the  beg'inning'  God 
created  the  heaven  and  the  earthy  Gen.  i.  1.  and  elsewhere,  ThoUy 
Lord^  in  the  beginnings  hast  laid  the  foundation  of  the  earthy  and 
the  heavens  are  the  -works  of  thine  hands^  Heb.  i.  10.  Now  since 
we  are  not  to  confound  time  and  eternity  together,  or  to  say, 
that  that  which  was  created  in  the  beginning,  was  without  be- 
ginning, that  is,  from  eternity,  it  is  evident  that  no  creature 
was  eternal. 

Thus  having  considered  the  impossibility  of  the  existence  of 
finite  things,  trom  eternity,  we  may  here  take  occasion  to  vindi- 
cate the  account  we  have  in  scripture,  concerning  the  world's  hav- 
ing been  created  betAveen  five  and  six  thousand  years  since,  from 
the  objections  of  those  who  suppose,  that  the  antiquity  thereof 
exceeds  the  scripture-account  by  many  ages.  Those  that  fol- 
low the  LXX  translation  of  the  Old  Testament,  in  their  chro- 
nological account  of  time,  suppose  the  world  to  be  between 
fourteen  and  fifteen  hundred  years  older  than  we  have  ground 
to  conclude  it  is,  accoi-ding  to  the  account  we  have  thereof  in 
the  Hebrew  text.  This  we  cannot  but  think  to  be  a  mistake, 
and  has  led  many  of  the  fathers  into  the  same  error  *,  who, 

*   Thus  Aiigustin,  speakhig  conceriiing  the  years  from  the  time  of  the  creation  to 
his  time,  recko7is  them  to  be  not  full,  that  is,  almost  six  thousand  years  ;  whereas  m 
reality,  it  tvas  but  about  four  thousand  four  hundred,  herein  being  imposed  on  by  this 
'■andation.  Vid.  Aug.  de  Civ.  Dei,  Lib.  XIL  Cap.  10. 


THE  WORK  OF  CREATION.  12 

through  their  unacquaintedness  with  the  Hebrew  language,  ex- 
cepting Jeroni  and  Origen,  hardly  used  any  but  this  tran5= 
lation  *. 

But  this  we  shall  pass  over,  and  proceed  to  consider  the  ac- 
count that  some  give  of  the  autiquity  of  the  world,  which  is  a 
great  deal  remote,  from  what  we  have  in  scripture,  though  this 
is  principally  to  be  found  in  the  writings  of  those  who  were  al- 
together unacquainted  with  it.  Thus  the  Egyptians,  according 
to  the  report  of  some  ancient  historians,  pretended,  that  they  had 
chronicles  of  the  reigns  of  their  kings  for  many  thousand  years 
longer  than  we  have  ground  to  conclude  the  world  has  stood  f. 
And  the  Chaldeans  exceed  them  in  the  accounts  they  give  of  some 
things  contained  in  their  history ;  and  the  Chinese  pretend  to 
exceed  them  by  many  thousand  years,  but  these  accounts  are 
fabulous  and  ungrounded  :|;  (a).  And  inasmuch  as  they  are  confu- 
ted, and  exposed  by  many  of  the  heathen  themselves,  as  ridicu- 
lous and  absurd  boasts,  rather  than  authentic  accounts,  no  one 

*  Everi/  one,  that  obsei-ves  the  Ixx.  translation  in  their  chroiiological  account  of 
the  lives  of  the  patriarchs,  from  Adam  to  Abraham,  in  Gen.  chap.  v.  compared -uith 
chap.  xi.  ivilljind,  that  there  are  so  many  years  added  therein  to  the  accoiait  pf  the 
lives  of  several  there  mentioned,  as  -will  make  the  sum  total,  from  the  creation  of  ths 
■ivorld  to  the  call  of  Abraham,  to  be  bet-ween  fourteen  andffteen  hundred  years  more 
than  the  account  -xhich  we  have  thereof  in  the  Hebreio  text  /-which  I  rather  choose  to 
call  a  tnistake,  in  that  translation,  than  to  attempt  to  defend  it ,-  though  some,  7oho 
have  paid  too  great  a  deference  to  it,  have  thought  that  the  Hebreio  text  -was  cor- 
rupted, after  our  Saviour^ s  time,  by  the  Jeius  by  leaving  out  those  years  lohich  the  Ixx. 
have  added,  designing  hereby  to  make  the  ivorld  believe  that  the  Jllessiah  -was  not 
to  come  so  soon  as  he  did,  by  fourteen  orffteen  hundred  years  ;  and  that  therefore  the 
Hebreio  text,  in  those  places,  is  to  be  corrected  by  that  version  ;  -which  I  caiinot  but 
conclude  to  be  a  very  injurious  insinuation,  as  -well  as  not  supported  by  any  argument 
that  has  the  least  probability  iii  it. 

■j-  Yid.  Pomp.  Mel.  Lib.  I.  Cap. 9.  -who  speaks  of  the  annals  of  the  kings  of  Egypt, 
n€  containing  above  thirteen  thousand  years  ;  and  others  extend  the  antiquity  oftha' 
nation  many  thousand  years  more.  Vid.  Diod.  Sicul.  Biblioth.  Lib.  I. 

t  ^^id.  Cicero  de  Divinat.  Lib.  I.  who  condemns  the  Egyptians  and  Babylonians^ 
as  foolish,  vain,  yea  impudent,  in  their  accounts  relating  to  this  matter,  -wlien  tlmf 
speak,  as  some  of  them  do,  of  things  done  four  hundred  and  seventy  thousand  yearc 
before  ;  upon  which  occasion,  Lactaniius,  in  Lib.  7-  §  14.  de  Vita  beata,  passes  thit 
juH  censure  vpon  them,  Quia  se  posse  argui  non  putabant,  liberum  sibi  credide- 
runt  esse  mentiri;  and  Macrob.  in  somn.  Scip.  cap.  11.  supposes  that  they  did  not 
measure  their  years  as  we  do,  by  the  annual  revolution  of  the  sun,  but  by  the  moon; 
and  so  a  year,  according  to  them,  -was  no  more  than  a  month,  which  he  supposes  Vir- 
gil was  apprised  of,  when  he  calls  the  common  solar  year.  Annus  Jifagmis,  as  compa- 
red with  those  short  ones  that  were  measured  by  the  monthly  revolution  of  the  moon  ■ 
but  this  -will  not  briiig  the  Egyptians  and  Chaldean  accounts  to  a  just  number  rfyears, 
but  some  of  them  would,  Jiotivithstanding,  exceed  the  time  that  the  world  has  stood. 
As  for  the  Chinese,  they  have  no  authentic  histories  that  give  any  account  of  this 
matter ,-  but  all  depends  upon  uncertain  tradition,  transmitted  to  them  by  those  who 
are  their  leaders  in  religions  matters,  and  reported  By  travellers  who  have  received 
these  accounts  from  them,  which,  therefore,  are  far  from  deserving  any  credit  in  the 
world. 


faj  The  reader  will  be  highly  gratified  by  a  treatise  of  Dr.  Hugh  Williamson 
en  climate,  wherein  he  examines  this  subject. 


13  THE  WORK  OF  CREATIONc 

who  has  the  least  degree  of  modesty,  can  oppose  them  to  the  ac- 
count we  have,  in  scripture,  of  the  time  that  the  world  has  conti- 
nued, which  is  no  more  than  between  five  or  six  thousand  years. 
And  that  the  world  cannot  be  of  greater  antiquity  than  this 
may  be  proved,  from  the  account  which  we  have  of  the  first 
original  of  nations,  and  the  inventors  of  things  in  scripture,  and 
other  writings.     It  is  not  reasonable  to  suppose,  that  men  lived 
in  the  world  many  thousand  years,  without  the  knowledge  of 
those  things,  that  were  necessary  for  the  improvement  of  their 
minds,  and  others  that  were  conducive  to  the  good  of  human 
society,  as  well  as  subservient  to  the  conveniencies  of  life ;  but 
this  they  must  have  done,  who  are  supposed  to  have  lived  be- 
fore these  things  were  known  in  the  world. 

As  to  what  concerns  the  original -of  nations,  which  spread 
themselves  over  the  earth  after  the  universal  deluge,  we  have 
an  account  of  it  in  Gen.  x.  and,  in  particular,  of  the  first  rise 
of  the  Ass^'rian  monarchy,  which  was  erected  by  Nimrod,  who 
is  supposed  to  be  the  same  that  other  writers  call  Belus.  This 
monarchy  was  continued,  either  under  the  name  of  the  Assy- 
rian, or  Babylonian,  till  Cyrus's  time,  and  no  writers  pretend 
that  there  was  any  before  it :  and,  according  to  the  scripture 
account  hereof,  it  was  erected  above  seventeen  hundred  years 
after  the  creation  of  the  world ;  whereas,  if  the  world  had  been 
so  old,  as  some  pretend  it  is,  or  had  exceeded  the  scripture  ac- 
count of  the  age  and  duration  thereof,  we  should  certainly 
have  had  some  relation  of 'the  civil  affairs  of  kingdoms  and  na- 
tions, in  those  foregoing  ages,  to  be  depended  on,  but  of  this, 
histoiy  is  altogether  silent ;  for  we  suppose  the  account  that 
the  Egyptians  give  of  their  Dynasties,  and  the  reigns  of  their 
gods  and  kings,  in  those  foregoing  ages,  are,  as  was  before  ob- 
served, ungrounded  and  fabulous. 

As  to  what  respects  the  inventors  of  things,  which  are  ne- 
cessary in  human  life,  we  have  some  hints  of  this  in  scripture. 
As  we  have  an  account  in  scripture.  Gen.  iv.  20^ — 22.  of  the 
first  that  made  any  considerable  improvement  in  the  art  oi  hus- 
bandry, and  in  the  management  of  cattle,  and  of  the  first  in- 
structor of  every  artificer  in  brass  and  iron,  by  which  means 
those  tools  were  framed,  which  are  necessary  for  the  making 
those  things  that  are  useful  in  life ;  and  also  of  the  first  inven- 
tor of  music,  who  is  called.  The  father  of  all  such  as  handle  the 
harp  and  organ^  which  was  in  that  space  of  time,  which  inter- 
vened between  the  creation  and  the  deluge  ;  and,  after  this  we 
read  of  the  first  plantation  of  vineyards,  and  the  farther  improve- 
ment thereof  by  making  wine,  by  Noah,  Gen.  ix.  20,  21.  which 
the  world  seems  to  have  known  nothing  of  before.  And  it  is 
more  than  probable,  that  the  art  of  navigation  was  not  known, 
till  Noah,  by  divine  direction,  framed  the  ark,  which  gave  the 


THE  WORK  OF  CREATIO.V,  15 

first  hint  to  this  useful  invention ;  and  this  art  was  not,  for  ma- 
ny ages,  so  much  improved,  as  it  is  in  our  day.  The  mariner's 
needle,  and  the  variation  of  the  compass,  or  the  method  of  sail- 
ing by  observation  of  the  heavenly  bodies,  seem  to  have  been 
altogether  unknown  by  those  mariners,  in  whose  ship  the  apos- 
tle Paul  sailed,  Acts  xxvii.  for  want  of  which,  they  exposed 
themselves  to  suffer  shipwreck,  hoping,  thereby,  to  save  their 
lives. 

And*  as  to  what  concerns  those  inventions,  that  are  necessa- 
ry for  the  improvement  of  knowledge  ;  it  does  not  appear  that 
writing  was  known  till  Moses'  time ;  and,  after  this,  the  use. 
of  letters  was  brought  into  Greece  by  Cadmus.  And  there- 
fore it  is  no  wonder,  when  historians  give  some  dark  hints  of 
things  done  before  this,  being  unacquainted  with  scripture-his= 
tory,  that  they  are  at  a  loss,  and  pretend  not  to  give  an  account 
of  things  done  before  the  deluge  *.  Shall  we  suppose,  that  there 
were  so  many  ages,  as  some  pretend  in  which  men  lived,  and 
yet  no  account  given  of  things  done  therein,  transmitted  to  pos- 
terity, by  those  who  assert  it?  Therefore  there  can  be  no 
gi'ound  to  conclude,  that  the  world  has  stood  longer  than  the 
scripture  account  thereof  f .  We  pass  by  the  invention  of  the 
art  of  printing,  which  has  not  been  known  in  the  world  above 
three  hundred  years ;  and  the  many  improvements  that  have 
been  made  in  philosophy,  mathematicks,  medicine,  anatomy, 
chymistry,  and  mechanicks,  in  the  last  age  ;  and  can  we  sup- 
pose that  there  are  so  many  thousand  ages  passed  without  any 
of  these  improvements  ?  And  to  this  we  may  add  the  origin 

*  The  common  distribution  of  time,  into  that  which  is  ctSuxov,  before  the  flood,  and 
M'J^iHov,  after  it,  till  they  computed  by  the  Olympiads ,-  and  aftei-zvards  that  -which 
they  call  iscpiaov  the  only  Account  to  be  depended  upon,  mahes  this  matter  farther  evi- 
dent. 

t  See  this  argument  farther  improved,  by  those  vjho  have  irisisted  on  the  first  ir,' 
vejitors  of  things,-  as  Polydor.  Virgil,  de  Rerum  inventoribus ;  ajid  Plin.  Secund, 
Hist  Muiidi.  Lib.  VII.  cap.  56.— 60.  and  Clem.  Jlex.  Strom.  Lib.  L  Lucretius^- 
though  an  assertor  of  the  eternity  of  matter  and  7notion,  from  his  master  Epicurus^ 
yet  proves,  that  the  tvorld,  as  to  its  present  form,  Iiada  beginning  ,•  avdvjhat  he  aayc 
is  so  much  to  our  present  argument,  that  1  cannot  but  mejition  <'.',  Vid.  I.U('-.}t  d*» 
Rer.  Nat.  Lib.  V. 

Prietera  si  nulla  fuit  genitalis  origo 
Te.rrarum&  Call,  setnperg ,-  xternafucre; 
Cur  supra  bellum  Thebunum,  is' fanera  Tiuj^, 
JVon  alias  alii  quoque  res  cecinere  Poetx  ? 
Quo  tot  facta  virum  ioties  cecidere  ?  neque  usqud'. 
^ternis  famtt  monimentis  insitufurent  ? 
Veinim,  ut  opi'ior,  habet  novitatem  Summa,  recernq 
JVatJtra  est  ^Iundi,neque  pridem  exordia  cepU. 
Qiiare  etiam  qiiDsdam  nunc  artes  expoliuntur. 
JVunc  etiam  augescunt ,-  nuncaddita  nuvigiis  sunt 
J\ttdta  :  modo  organici  melicos  peperere  souoret 
Denique  JVatura  hac  reriim,  ratioque  reperta  est 
JK'uper .  ——— 

Vol.  II,  C 


14-  rHK   WORK  or  CRIiATldN. 

of  idolatry,  in  them  who  worshipped  men,  whom  they  called 
gods,  namely,  such  as  had  been  useful  while  they  lived  among 
those  that  worshipped  them,  or  had  been  of  great  note,  or  pow' 
er,  in  the  world,  or  who  were  the  first  inventors  of  things : 
this  being  known,  and  the  time  in  which  they  lived,  mentioned, 
by  some  writers  among  the  heathen,  which  is  much  later  than 
the  first  age  of  the  world,  is  a  farther  evidence  of  this  truthj 
that  it  has  not  stood  so  many  years  as  some  pretend. 

If  it  be  objected,  that  there  has  been  a  kind  of  circulation,  or 
revolution  of  things  with  respect  to  men's  knowing,  and  after- 
wards losing  and  then  regaining  the  knowledge  of  some  of 
those  arts,  which  we  suppose  to  have  been  first  discovered  in 
in  later  ages,  so  that  they  might  have  been  known  in  the  world 
many  ages  before : 

This  is  to  assert,  without  pretending  to  give  any  proof  there- 
of; and  nothing  can  be  inferred  from  a  mere  possibility  of 
things,  which  no  one,  who  has  the  least  degree  of  judgment, 
will  ever  acquiesce  in  ;  especially  the  memory  of  some  things 
could  never  have  been  universally  erased  out  of  the  minds  of 
men,  by  any  devastations  that  might  be  supposed  to  have  been 
made  in  the  world.  Therefore,  to  conclude  this  argument,  no- 
thing can  be  reasonably  objected  against  the  account  we  have 
in  scripture,  of  the  creation  of  the  world  at  first,  and  of  its  hav- 
ing continued  that  number  of  years,  and  no  longer,  which  we 
believe  it  to  have  done,  from  those  sacred  writings,  which  con- 
tain the  only  authentic  records  thereof,  and  have  sufficient  au- 
thority to  put  to  silence  all  those  fabulous  conjectures,  or  vain 
and  groundless  boasts,  that  pretend  to  contradict  it. 

III.  God  is  said  to  have  created  all  things  by  the  word  of 
his  power ;  thus  the  Psalmist  says,  By  the*  ivord  of  the  Lord 
were  the  heavens  made  ;  and  all  the  host  of  them  bij  the  breath 
of  his  month,  Psal.  xxxiii.  6.  Some,  indeed,  understand  this, 
and  several  other  scriptures,  in  which  God  is  said  to  create  all 
things  by  his  word,  as  implying,  that  God  the  Father  made  all 
things  by  the  Son,  his  personal  Word  :  but,  though  this  be  a 
great  truth,  and  it  be  expressly  said.  All  things  ivere  made  by 
him^  John  i.  3.  as  has  been  considered  under  a  foregoing  an- 
swer *,  whereby  the  divinity  of  Christ  was  proved  ;  yet  here 
we  speak  of  creation,  as  an  effect  of  that  power,  which  is  a  per- 
fection of  the  divine  nature.  And  whereas  it  is  called  the  word 
of  his  power,  it  signifies,  that  God  produced  all  things  by  an 
act  of  his  power  and  sovereign  will ;  so  that  how  difficult  soever 
the  work  was  in  itself,  as  infinitely  superior  to  finite  power,  yet 
it  argues,  that  it  was  performed  by  God  without  any  manner 
of  difficulty,  and  therefore  it  was  as  easy  to  him  as  a  thought, 
or  an  act  of  willing  is  to  any  creature  ;  accordingly  it  is  said, 
*   See  Vol.  I.  I'ajes  220,  221. 


The  work  of  creation.  Ij 

Jle  spake  and  it  tvas  done;  he  commanded^  and  it  stood  fast^ 
Psal.  xxxiii.  9.  As  nothing  could  resist  his  will,  or  hinder  his 
purpose  from  taking  effect,  so  all  things  were  equally  possible  to 
him.  In  this  respect,  creation  differs  from  the  natural  produc-  • 
tion  of  things,  which,  though  they  be  the  effects  of  power,  ytt 
nothing  is  produced  by  a  powerful  word,  or,  as  it  were,  com- 
manded into  being,  but  that  which  is  the  effect  of  almighty 
power,  as  the  creation  of  all  things  is  said  to  be. 

IV.  The  end  for  which  God  made  all  things,  was  his  own 
glory  j'or,  as  it  is  said,  He  made  all  things  for  himself  Prov. 
xvi.  4.  that  is,  that  he  might  demonstrate  his  eternal  power 
iuid  Godhead,  and  all  those  divine  perfections,  which  shine 
forth  in  this  illustrious  work,  and  so  might  receive  a  revenue 
of  glory,  as  the  result  thereof.  Not  that  he  was  under  any  na- 
tural necessity  to  do  this,  or  would  have  been  less  happy  and 
glorious  in  himself,  than  he  was  from  all  eternity,  if  he  had  not 
given  being  to  any  thing.  We  are  far  from  supposing,  that 
there  is  any  addition  made  hereby  to  his  essential  glory  ;  this 
appears  from  the  independence  of  his  divine  perfections :  As 
they  are  not  derived  from  the  creature,  so  they  cannot  receive 
anv  additional  improvement  from  him,  no  more  than  the  lustre 
of  the  sun  is  increased  by  its  being  beheld  by  our  eyes ;  nor 
does  it  sustain  any  real  diminution  thereof,  when  its  brightness 
is  obscured  by  the  interposure  of  any  thing  that  hides  it  from, 
us.  God  did  not  make  the  world  that  his  power  or  wisdom 
might  be  improved  hereby,-  but  that  he  might  be  admired  and 
adored,  or  that  his  relative  glory  might  be  advanced  by  us, 
which  would  be  the  highest  advantage  to  us.  This  was  the 
great  end  for  which  he  made  all  things ;  and  it  is  very  agree- 
able to  the  scope  and  design  of  scripture  in  general,  which  puts 
us  upon  giving  him  the  glory  due  to  his  name,  as  being  indu- 
ced hereunto  by  all  the  displays  thereof  in  his  works. 

Therefore  it  is  a  very  unbecoming  way  of  speaking,  and 
tends  very  much  to  detract  from  the  divine  perfections,  to  say 
as  a  judicious  writer  *  represents  some  objecting,  "  As  though 
"  God  were  not  so  selfish,  and  desirous  of  glory,  as  to  make 
*'  the  world,  and  all  creatures  therein,  only  for  his  own  honour, 
*'  and  to  be  praised  by  men."  And  another  writer  f  speaks  hi? 
own  jsense  of  this  matter,  in  words  no  less  shocking.  He  says, 
indeed,  "  That  God  cannot  reallv  suffer  any  diminution  of  his 
"  own  by  our  dislike,  or  is  advanced  in  honour  by  our  appro- 
"  bation  of  his  dispensations ;"  which,  as  it  respects  his  essen- 
tial glor}',  is  an  undoubted  truth ;  but  yet  he  speaks,  in  other 
respects,  of  the  glory  of  God,  by  which,  it  ^s  plain,  he  means 
that  which  is  generally  called  his  relative,  or  mapifestutive  glo' 

*   See  Ray's  Wisdom  of  God  in  the  Creation,  page  182. 
t  iVhitbij  on  Election,  page  92,  93. 


16  -THE  WORK  Ui    CREATION, 


ry,  in  a  v^ery  unbecoming  manner,  when  he  says  ',  "  That  God, 
*'  lieing  infinitely  perfect,  must  be  infinitely  happy  within  him- 
"  self,  and  so  can  design  no  self-end  without  himself  j.there- 
*'  fore  what  other  end  can  he  be  supposed  to  aim  at  in  these 
*'  things,  but  our  good  ?  It  is  therefore  a  vain  iriiagination,  that 
"  the  great  design  of  any  of  God's  actions,  his  glorious  works 
"  and  dispensations,  should  be  thus  to  be  admired,  or  applaud- 
*'  ed,  by  his  worthless  creatures,  that  he  may  gain  esteem,  or 
*'  a  good  word,  from  such  vile  creatures  as  we  are.  We  take 
*'  too  much  upon  us,  if  we  imagine  that  the  all-wise  God  can 
*'  be  concerned,  whether  such  blind  creatures,  as  we  are,  ap- 
*'  prove  or  disapprove  of  his  proceedings ;  and  we  think  too 
"  meanly  of,  and  detract  from  his  great  Majesty,  if  we  con- 
*'  ceive  he  can  be  delighted  with  our  applause,  or  aim  at  re- 
"  putation  from  us  in  his  glorious  design,  that  therefore  such 
*'  as  we  should  think  well  of  him,  or  have  due  apprehensions 
*'  of  those  attributes,  by  the  acknowledgment  of  which  we  are 
*'  said  to  glorify  him."  This  is,  at  once,  to  divest  him  of  all 
that  glory,  which  he  designed  from  his  works  j  but  far  be  it 
from  us  to  approve  of  any  such  modes  of  speaking.  Therefore 
"we  must  conclude,  that  though  God  did  not  make  any  thing 
with  a  design  to  render  himself  more  glorious  than  he  was, 
from  all  eternity,  yet  it  was,  that  his  creatures  should  behold 
and  improve  the  displays  of  his  divine  perfections,  and  so  ren-» 
der  himself  the  object  of  desire  and  delight,  that  religious  wor- 
ship might  be  excited  hereby,  and  that  we  might  ascribe  to  him 
the  glorv  that  is  due  to  his  name. 

We  might  also  observe,  that  God  created  ail  things  by  his 
power,  that  he  might  take  occasion  to  set  forth  the  glory  of  all 
his  other  perfections,  in  his  woi-ks  of  pi-ovidence  and  grace,  and 
particularly  in  the  M^ork  of  our  redemption,  all  which  suppose 
the  creature  brought  into  being;  and  so  his  first  work  made 
•way  for  ail  others,  which  are,  or  shall  be  performed  by  him  in 
time,  or  throughout  the  ages  of  eternity. 

V.  We  are  now  to  consider  the  space  of  time,  in  which  God 
•created  all  things,  namely,  in  six  days.  This  could  not  have 
been  determined  by  the  light  of  nature,  and  therefore  must  be 
•concluded  to  be  a  doctrine  of  pure  revelation ;  as  also  the  ac- 
count we  have,  in  Gen.  i.  of  the  order  in  which  things  were 
ilbrought  to  perfection,  or  the  work  of  each  day.  Here  we  can- 
not but  take  notice  of  the  opinion  of  some,  who  suppose,  that 
the  world  was  created  in  an  instant,  as  thinking,  that  this  ic, 
more  agreeable  to  the  idea  of  creation,  and  more  plainly  distin- 
guishes it  from  the  natural  production  of  things,  which  are 
brought  to  perfection  by  degrees,  and  not  in  a  moment,  as  they 
suppose  this  work  was.  This  opinion  has  been  advanced  hy 
•some  ancient  writers  j  and  whereas  it  seems  directly  to  con- 


HIE  WORK  Ot   CKEATION.  IT 

tradict  that  account  which  is  given  thereof  by  Closes,  they  sup- 
pose that  the  distribution  of  the  work  of  creation,  into  that  of 
six  days,  is  only  designed  to  lead  us  into  the  knowledge  of  the 
distinct  parts  thereof,  whereby  they  may  be  better  conceived 
of,  as  though  they  had  been  made  in  such  an  order,  one  after 
another;  but  this  is  to  make  the  scripture  speak  what  men 
please  to  have  it,  without  any  regard  had  to  the  genuine  sense 
and  import  of  the  words  thereof.  Had  it  only  been  asserted, 
that  the  first  matter,  out  of  which  all  things  were  formed,  had 
been  created  in  an  instant ;  that  is  not  only  agreeable  to  the 
v/ork  of  creation,  but  to  the  literal  sense  of  the  text  j  for  it  is 
said  to  be  created  in  the  beginning-,  that  is,  in  the  first  point  of 
time  ;  or  if  it  had  only  been  said,  that  God  could  have  brought 
all  things  to  perfection  in  an  instant,  we  would  not  have  de- 
nied it ;  but  to  assert  that  he  did  so,  we  cannot  but  think  an 
ill-grounded  sense  of  a  plain  part  of  scripture.  That  which  in- 
duces them  to  give  into  this  opinion  is,  because  they  think  that 
this  redounds  to  the  glory  of  God,  and  seems  most  agreeable 
to  a  supernatural  production  of  things,  and  to  those  expres- 
sions, by  which  the  work  of  creation  is  represented ;  as  in  the 
scripture  before-mentioned  in  which  it  is  said,  God  spake,  and 
H  xvas  done ;  that  which  was  produced  by  a  word's  speaking,  is 
performed  in  an  instant.  And  they  suppose,  that  this  is  agree- 
able to  the  account  which  we  have  of  that  change  which  shall 
pass  on  the  bodies  of  those  who  shall  be  found  alive  at  the  last 
day,  that  it  shall  be  iii  a  }no7ueni,  in  the  tzuinklin^  of  an  eye, 
1  Cor.  XV.  52.  and  to  some  other  miracles  and  supernatural 
productions,  which  have  been  instantaneous.  But  all  this  is  not 
sufficient  to  support  an  opinion,  which  cannot  be  defended  any 
otherwise,  than  by  supposing  that  the  express  words  of  scrip- 
ture must  be  understood  in  an  allegorical  sense. 

There  is  therefore  another  account  given  of  this  matter,  by 
some  divines,  of  very  considerable  worth  and  judgment,* 
which,  as  they  apprehend,  contains  a  concession  of  as  much 
as  need  be  demanded  in  favour  of  the  instantaneous  production 
of  things,  as  most  agreeable  to  the  idea  of  creation,  and  yet 
does  not  militate  against  the  sense  of  the  account  given  there- 
of, in  Gen.  i.  and  that  is,  that  the  distinct  parts  of  the  creation 
were  each  of  them  produced  in  a  moment.  As  for  instance,  in 
the  work  of  the  first  day,  there  was  the  first  matter  of  all  thing?^ 
produced  in  one  moment ',  and,  after  that,  in  the  same  day, 
light  v.'as  produced,  in  another  moment,  agreeable  to  those 
words,  Let  there  be  light,  and  there  xvas  light ;  and,  in  another 
moment,  there  was  a  division  of  the  light  from  the  darkness, 
and  so  the  work  of  the  first  day  was  finished.  And,  in  the 
«ither  days,  where  the  works  were  various,  there  were  distinc* 
"♦  .S'<?-?  Tv.vrst  FJenct.  Tom.  I.  Loc.  5.  Quest.  5. 


18  THE  WORK  OF  CREATION. 

rrcts  of  the  divine  will,  or  words  of  command  given  concerning 
their  production,  which  immediately  ensued  hereupon ;  and 
there  was,  in  several  instances,  an  interval  between  the  produc- 
tion of  one  thing  and  another,  which  belonged  to  the  same  day's 
work ;  particularly,  in  the  sixth  day,  there  v.'as  first  a  w^ord  of 
command  given,  by  which  beasts  and  creeping  things  were 
formed,  and  then  another  word  given  forth,  by  w^hich  man  was 
created,  when,  indeed,  there  was  an  approbation  of  the  former 
part  of  this  day's  work,  in  ver.  26.  God  says,  That  it  xvas  good^ 
before  the  general  approbation,  expressed  in  ver.  31.  in  the  end 
of  the  day,  was  given,  when  God  saw  everij  thing-  that  he  had 
made,  and  behold  it  7vas  very  good. 

There  is  nothing,  in  this  opinion,  (the  main  reason  and  foun- 
dation whereof  has  been  before  obser\'ed)  that  can  be  much 
disliked,  neither  is  it  very  material  whether  it  be  defended  or 
opposed ;  and  therefore,  I  think,  they  speak  with  the  greatest 
prudence,  as  well  as  temper  who  reckon  this  among  the  num- 
ber of  those  questions,  which  are  generally  called  problematical, 
that  is,  such  as  may  be  either  affirmed  or  denied,  without  any 
great  danger  of  departing  from  the  faith;*  and,  indeed,  I  can- 
not see  that  the  reasons  assigned,  which  induce  persons  to  ad- 
here to  either  side  of  the  question,  with  so  much  warmth,  as 
to  be  impatient  of  contradiction,  are  sufficiently  conclusive. 

The  main  objection  brought  against  their  opinion,  who  plead 
for  an  instantaneous  production  of  things  in  each  day,  is,  that 
for  God  to  bring  the  work  of  each  day  to  perfection  in  a  mo- 
ment, and,  after  that,  not  to  begin  the  work  of  the  next  dav, 
till  the  respective  day  began,  infers  God's  resting  each  day  from 
his  work  ;  whereas,  he  is  not  said  to  rest  till  the  whole  creation 
was  brought  to  perfection.  But  I  cannot  see  this  to  be  a  just 
consequence,  or  sufficient  to  overthrow  this  opinion ;  since 
God's  resting  from  his  work,  when  the  whole  was  finished, 
principally  intends  his  not  producing  any  new  species  of  crea- 
tures, and  not  barely  his  ceasing  to  produce  what  he  had  made ; 
for  such  a  rest  as  this  might  as  well  be  applied  to  his  finishing 
the  work  of  each  day,  though  he  took  up  the  whole  space  of  a 
dav  therein,  as  if  he  had  finished  it  in  a  moment. 

And,  on  the  other  hand,  vrhen  it  is  objected  against  the  com- 
mon opinion  relating  to  God's  bringing  the  v/ork  of  each  day 
to  perfection  by  degrees,  so  as  to  take  up  the  space  of  a  day  in 
doing  it,  that  it  is  not  agreeable  to  the  idea  of  creation.  This 
is  no  just  waj/  of  reasoning,  nor  sufficient  to  overthrow  it; 
since  we  generally  conclude,  that  God's  upholding  providence, 
which  some  call,  as  it  v.'^ere,  a  continued  creation,  is  no  less  an 
instance  of  divine  and  supernatural  power,  than  his  producing 
them  at  first:  but  this  is  not  pcrfonned  in  an  instant;  never- 
"  Vid.  Wifii  hi  Si/fntol.  JFlx^rdt  8.  §  66, 


THE  WOUK  OF  CREATION.  19 

theless,  it  is  said  to  be  done,  as  the  apostle  speaks,  in  Heb.  i- 
3.  By  the  xvord  of  his  power.  Besides,  there  are  some  parts  of 
the  creation,  which,  from  the  nature  of  the  thing,  could  liardly 
be  produced  in  an  instant,  particularly  those  works  which  were 
performed  by  motion,  which  cannot  be  instantaneous ;  as  the 
dividing  the  light  from  the  darkness,  the  gathering  the  waters 
together  into  one  place,  so  that  the  dry  land  should  appear; 
and  if  this  took  up  more  than  a  moment,  why  may  it  not  be 
supposed  to  take  up  the  space  of  a  day  ?  So  that,  upon  the 
whole,  we  may  conclude,  that  though  it  is  certain  that  spirits, 
^uch  as  angels,  or  the  souls  of  our  first  parents,  could  not  be 
otherwise  created,  than  in  an  instant,  inasmuch  as  they  are  im- 
material, and  so  do  not  consist  of  parts  successively  formed ; 
yet  none  ought  to  determine,  with  too  great  peremptoriness, 
that  other  works,  performed  in  the  six  days,  must  each  of  them 
be  performed  in  an  instant,  or  else  the  work  could  not  proper- 
ly be  called  a  creation ;  and  therefore  the  commonly  received 
opinion  seems  as  probable  as  any  other,  that  has  hitherto  been 
advanced,  as  it  is  equally,  if  not  more  agreeable,  to  the  express 
words  of  scripture. 

Here  we  shall  give  a  brief  account  of  the  work  of  the  six 
days,  as  it  is  contained  in  the  first  chapter  of  Genesis  ;  in  the 
tirst  day,  the  first  matter  out  of  which  all  things  were  produced, 
was  created  out  of  nothing,  which  is  described  as  being  without 
forniy  that  is,  not  in  that  form  which  God  designed  to  bring  it 
into ;  whereas,  in  other  respects,  matter  cannot  be  without  all 
manner  of  form,  or  those  dimensions  that  are  essential  to  it, 
and,  as  it  was  created  without  form,  so  without  motion;  so 
that  as  God  is  the  Creator  of  all  things,  he  is  the  first  mover. 
Nevertheless,  I  am  far  from  thinking,  that  all  God  did,  in  the 
creation  of  things,  was  by  putting  every  thing  in  motion,  and 
that  thi,s  brought  all  the  parts  of  the  creation  into  their  respec- 
tive form.  As  an  artificer  may  be  said  to  frame  a  machine, 
which,  by  its  motion,  will  produce  other  things,  which  he  de- 
signed to  make  by  the  help  thereof,  without  giving  himself  any 
farther  trouble  ;  so  they  suppose,  that,  by  those  laws  of  motion, 
which  God  impressed  upon  matter  at  first,  one  part  of  the 
creation  brought  another  into  the  various  forms,  which  they 
attained  afterwards.*  And  the  first  thing  that  Avas  produced, 
which  was  a  farther  part  of  the  six  days  work,  was  light ;  con- 
cerning this,  many  have  advanced  their  own  ill-grounded  con- 

*  This  ii  the  maiittHng  that  is  advanced  by  Des  Cartes,  in  his  philosophy,  -which 
formerly  obtained  more  in  the  ivorld  than  it  does  at  present ;  though  there  arc  several 
divines  »>»  t'le  .'Setherlands,  ivhn  still  adliere  to,  and  defend  that  hypothesis.  This  ivas 
thought  a  snffici^nt  expedient  to  fence  agaijist  the  absurdities  of  Elica-vs,  and  his 
followers,  -who  s^tppose  that  things  attained  their  respective  forms  by  tha  fortuitous 
concourse  of  atoms  ;  nevertheless, it  is  derogatory  to  the  Creator's  glori'i^'^'^^rnudi  as 
it  sets  aside  his  immediate  ffficiency  in  tlie  pi-oduction  of  things. 


20  THE  WORK  OF  CREATIOX. 

jectures.  There  are  some  writers,  among  the  Papists,  who  have 
supposed  that  it  was  a  quality,  without  a  subject,*  which  is 
an  obscure  and  indefensible  way  of  speaking.  Others  have 
thought,  that  hereby  we  are  to  understand  the  angels  ;  but  this 
is  to  strain  the  sense  of  words  too  far,  by  having  recourse  to  a 
metaphor,  which  is  inconsistent  with  what  imnaediately  follows,  , 
that  God  divided  the  light  from  the  darkness.  But  it  seems 
most  probable  that  nothing  else  is  intended  hereby,  but  those 
lucid  bodies,  which,  on  the  fourth  day,  were  collected  into  the 
sun  and  fixed  stars. 

To  this  let  me  add,  that  it  is  more  than  probable  that  God, 
on  the  first  day,  created  the  highest  heaven,  which  is  some- 
times called  his  throne,  together  with  the  angels,  the  glorious 
inhabitants  thereof.  It  is  true,  Moses,  in  his  history  of  the 
creation,  is  silent  as  to  this  matter,  unless  it  may  be  inferred 
from  those  v/ords.  In  the  beginning  God  created  the  heaven  and 
the  earth  ;  though,  as  has  been  before  observed,  something  else 
seems  principally  to  be  intended  thereby :  nevertheless,  we  have 
sufficient  ground  to  conclude,  that  they  were  created  in  the  be- 
ginning of  time,  and  consequently  in  the  first  day,  from  what 
is  said  elsewhere,  that  when  God  laid  the  foundations  of  the 
earthy  the  morning  stars  sang  together^  and  all  the  sons  of  God 
shouted  for  joy  ^  Job  xxxviii.  4,  7.  where  the  angels  are  repre- 
sented as  celebrating  and  adoring  those  divine  perfections, 
which  were  glorified  in  the  beginning  of  the  work  of  creation ; 
therefore  they  were,  at  that  time,  brought  into  being. 

On  the  second  day,  God  divided  that  part  of  the  world,  which 
is  above,  from  that  which  is  below,  by  an  extended  space,  which 
is  styled  the  frmament^  and  otherwise  called  heaven,  though 
distinguished  from  the  highest  heaven,  or  the  heaven  of  hea- 
vens J  and  it  is  farther  observed,  that  hereby  the  waters  that 
are  above,  are  separated  from  those  which  are  below,  that  is, 
the  clouds  from  the  sea,  and  other  waters,  that  are  in  the  bowels 
of  the  earth. 

As  for  that  conjecture  of  some,  taken  from  hence,  and  es- 
pecially from  what  the  Psalmist  says.  Praise  him  ye  waters 
that  are  above  the  heavens^  Psal.  cxlviii.  4.  that  there  is  a  vast 
collection  of  super-celestial  waters,  which  have  no  communi- 
cation with  those  that  are  contained  in  the  clouds ;  this  seems 
to  be  an  ungrounded  opinion,  not  well  agreeing  with  those 
principles  of  natural  philosophy,  which  are  received  in  this 
present  age ;  though  maintained  by  some  of  the  ancient  fathers, 
as  principally  founded  on  the  sense  in  which  they  understand 
this  text ;  neither  do  they  give  a  tolerable  account  of  the  de- 

*  This  absurd  opinion  the  Papists  are  very  fond  of,  inasmnch  as  it  senses  tittir 
pvr/iour  in  dfffiiulivn-  th'-  ilru'lnne  ofrransubstantiation. 


THE  WORK  OF  CREATION.  jjl 

Sign  of  providence  in  collecting  and  fixing  them  there  *.  There- 
fore nothing  seems  to  be  intended,  in  that  text,  but  the  waters 
that  are  contained  in  the  clouds  as  it  is  said,  He  biadeth  up  the 
waters  in  his  thick  clouds^  Job  xxvi.  8.  and,  indeed,  the  He- 
brew words  seem  not  to  be  justly  traiislated  f ;  for  they  ought 
to  be  rendered,  Te  xvaters  that  arc  from  above  in  the  Jirmament^ 
not  above  the  heavens,  but  the  earth,  or  a  considerable  distance 
from  it,  in  the  firmament,  as  the  clouds  are. 

On  the  third  day,  the  sea  and  rivers  were  divided  from  the 
earth,  and  the  dry  land  appeared,  and  the  earth  brought  forth 
herbs,  grass,  trees,  and  plants,  with  which  it  is  so  richly  stored, 
v/hich  in  a  natural  way,  it  has  produced  ever  since. 

On  the  Jhiirth  day,  the  sun,  nioon  and  stars  were,  made,  to 
enlighten,  and,  by  their  influence,  as  it  %vere,  to  enliven  the 
world,  and  so  render  it  a  beautiful  place,  which  would  otherwise 
have  been  a  dismal  and  uncomfortable  dungeon  ;  and  that  here- 
by the  four  seasons  of  the  year  might  be  continued  in  their  re- 
spective courses,  and  their  due  measures  set  to  them  :  thus  it  is 
said,  these  heavenly  bodies  were  appointed  for  si^7iSf  and  for 
seasons^  and  for  days,  and  for  years^  Gen.  i.  14. 

This  has  occasioned  some  to  enquire,  v/hether  any  counte- 
nance is  hereby  given  to  judicial  astrology,  or  whether  the  hea- 
venly bodies  have  any  influence  on  the  conduct  of  human  life, 
which  some  ancient  and  modern  v/riters  have  defended,  not 
without  advancing  many  absurdities,  derogatory  to  the  glory  of 
providence,  as  well  as  contrary  to  the  nature  of  second  causes,, 
and  their  respective  effects ;  and,  v/hen  the  moral  actions  of  in- 
telligent creatures  are  said  to  be  pointed  at,  or  directed  by  the 
stars,  this  is  contrary  to  the  laws  of  human  nature,  or  the  na- 
ture of  man,  as  a  free  agent ;  therefore,  whatever  be  the  sense 
of  these  words  of  scripture,  it  is  certain,  they  give  no  counte- 
nance to  this  presumptuous  and  ungrounded  practice.  But  this 
wc  shall  take  occasion  to  oppose,  under  a  following  answer, 

*  .Ambrose,  in  his  Hexameron,  Lib.  II.  cap.  3.  as  svell  cs  Basil,  arid  others,  sup' 
fose,  that  the  use  thereof  is  to  gnalify  the  extraordinai'y  heat  of  t  lie  sun,  andotiier  ce- 
kstial  bodies,  to  prevent  tlielr  imrning  the  frame  oj  nature,  and  especially  their  de^ 
itroying  tids  lo-zver  -world;  u7id  cfhers  think;  that  tlteij  are  reserved i?i  store,  to  an- 
■':wcr  sonw particular  ends  of  provi^irice,  luhen  God,  at  any  time,  designs  to  destroi/ 
the  world  by  a  deluge  ;  and  conseqiieni'u  they  conclude,  that  it -was  by  a  supply  of 
ivaterfroni  thence,  that  there  was  a  sujjlueiit  quantity  poured  down,  tjhen  the  world 
was  drowned,  in  the  universal  deluge:  but,  though  a  late  ingenious  writer,  Wid. 
Burnet.  Tellur.  Theor.  Lib.  I.  cap.  2.]  supposes,  that  the  clouds  could  afford  but  a 
small  part  of  that  water,  which  was  sufficient  to  answer  that  end,  which  he  supposes 
to  be  eight  times  as  much  as  the  sea  contains  ;  yet  he  does  7iot  thi?tkft  to  fetch  a  sup- 
ply thereof  from  the  super-celestial  stores,  not  only  as  supposing  the  opinio7i  to  be  ill- 
grounded,  but  by  being  at  a  loss  to  datenniue  how  these  waters  should  be  disposed  of 
again,  which  coidd  not  be  accounted  for  any  other  way,  but  by  annihilation,  since  they 
could  not  be  exhaled  by  the  sun,  or  contained  in  the  clouds,  by  reason  of  their  distant 
■vtuation,  as  being  far  above  them. 

t  It  is  not^rpr^  »7v,  bnt  ^^p-^^  ^-^q, 

Vot.it.  '  D 


f^  lUL  WORK  OF  CREATION. 

when  ^vc  consider  judicial  astrolog)',  as  forbidden  in  the  first 
commandment  *.  Therefore,  all  that  -vve  shall  add,  at  present, 
is,  that  when  the  heavenly  bodies  are  said  to  be  appointed ybr 
times  and  seasons,  &c.  nothing  is  intended  thereby,  but  that  they 
distinguish  the  times  and  seasons  of  the  year ;  or,  it  may  be, 
in  a  natural  v/ay,  have  some  present  and  immediate  influence  on 
the  bodies  of  men,  and  some  other  creatures  below  them. 

There  is  also  another  question,  which  generally  occurs  when 
persons  treat  of  this  subject,  namely,  whether  there  are  not  dis- 
tinct worlds  of  men,  or  other  creatures,  who  inhabit  some  of 
those  celestial  bodies,  v/hich,  by  late  observations,  are  supposed 
to  be  fitted  to  receive  them.  This  has  been  maintained  by  Kep- 
Jar,  bishop  Wilkins,  and  other  ingenious  writers;  and  that  which 
has  principally  led  them  to  assert  it,  is,  because  some  of  them 
are,  as  is  almost  universally  allowed,  not  only  bigger  than  this 
earth,  but  they  seem  to  consist  of  matter,  not  much  unlike  to 
it,  and  therefore  are  no  less  fit  to  entertain  distinct  worlds  of 
intelligent  creatures.  And  they  farther  add,  in  defence  of  this 
argument,  that  it  cannot  reasonably  be  supposed  that  there  should 
be  such  a  vast  collection  of  matter,  created  with  no  other  de* 
sign,  but  to  add  to  the  small  degree  of  light,  which  the  planets, 
the  moon  excepted,  afford  to  this  lower  world.  As  for  any  other 
advantage  that  they  are  of  to  it,  any  farther  than  as  they  are  ob- 
jects, to  set  forth  the  wisdom  and  power  of  God,  this  cannot  be 
determined  by  us  ;  therefore  they  conclude,  that  they  were  form- 
ed for  the  end  above  mentioned.  And  some  carry  their  conjec- 
tures beyond  this,  and  suppose,  that  as  every  one  of  the  fixed 
stars  are  bodies,  which  shine  as  the  sun  does,  with  their  own  un- 
borrowed light,  and  are  vastly  larger,  that  therefore  there  i3 
some  other  use  designed  thereby,  besides  that  which  this  world 
receives  from  them,  namely,  to  give  light  to  some  worlds  of 
cl-eatures,  that  are  altogether  unknown  to  us.  According  to 
this  supposition,  there  are  not  only  more  worlds  than  ours,  but 
multitudes  of  them,  in  proportion  to  the  number  of  the  stars, 
which  are  inhabited  either  by  men,  or  some  other  species  of 
intelligent  creatures,  which  tends  exceedingly,  in  their  opinion, 
to  advance  the  power,  wisdom,  and  goodness,  of  the  great  Crea-< 
tor. 

The  only  thing  that  I  shall  say,  concerning  this  modern  hy- 
pothesis, is,  that  as,  on  the  one  hand,  the  common  method  of 
opposition  to  it,  is  not,  in  all  respects,  sufficient  to  overthrow 
the  argument  in  general,  especially  when  men  pretend  not  to 
determine  what  kinds  of  intelligent  creatures  inhabit  these 
worlds,  and  v/hen  they  are  not  too  preremptory  in  their  asser- 
tions about  this  matter  ;  so,  on  the  other  hand,  when  this  argu- 
ment is  defended  with  that  warmth,  as  though  it  were  a  neces- 

*  Scs  Qti£St.  CT. 


THE  WORK  OF  CREATION.  23 

feary  and  important  article  of  faith,  and  some  not  only  assert  the 
possibility,  or,  at  least,  the  probability  of  the  truth  thereof,  but 
speak  with  as  much  assurance  of  it,  as  though  it  v/ere  founded 
on  scripture ;  and  when  they  conclude  that  they  are  inhabited 
by  men,  and  pretend  to  describe,  not  only  the  form  of  some  of 
these  Avorlds,  but  give  such  an  account  of  the  inhabitants  there- 
of, as  though  they  had  learned  it  from  one  who  came  down 
from  thence  * ;  in  this  respect,  they  expose  the  argument,  which 
they  pretend  to  defend,  to  contempt,  and  render  it  justly  ex- 
ceptionable. But,  if  men  do  not  exceed  those  due  bounds  of 
modesty,  which  should  always  attend  such  disquisitions,  and 
distinguish  things  that  are  only  probable,  from  those  that  are 
demonstratively  certain,  and  reckon  this  no  other  than  an  inge- 
Hious  speculation,  which  may  be  affirmed,  or  denied,  in  com* 
mon  with  some  other  astronomical,  or  philosophical  problems, 
without  considering  it,  as  affecting  any  article  of  natural  or  re- 
vealed religion,  I  would  not  oppose  the  argument  in  general, 
how  much  soever  I  would  do  the  particular  explication  there- 
of, as  above  mentioned  :  but,  when  this  is  brought  in,  as  a  mat- 
ter of  debate,  in  the  theologick  schools,  and  disputed  with  as 
much  warmth,  as  though  it  were  next  to  an  heresy  to  deny  it, 
I  cannot  but  express  as  much  dislike  thereof,  as  any  have  done, 
who  give  into  the  commonly  received  opinion  relating  to  this 
matter. 

On  the  Jlft/i  day,  another  sort  of  creatures,  endowed  witli 
sense,  as  well  as  life  and  motion,  were  produced,  partly  out  of 
the  waters,  and  partly  out  of  the  earth,  that  was  mixed  with 
them,  namely,  the  fish  that  were  designed  to  live  in  the  waters, 
and  the  winged  fowl,  which  were  to  fly  above  tliem  f. 

On  the  sixth  day,  all  sorts  of  beasts,  and  creeping  things, 
with  which  the  earth  is  plentifully  furnished,  were  produced 
out  of  it.  And  whereas  there  are  two  words  used  to  set  forth 
the  different  species  of  living  creatures,  as  contra-distinguished 
from  creeping  things,  namely,  the  cattle  and  the  beasts  of  the 
earth,  it  is  generally  supposed  to  imply  the  different  sorts  of 
beasts,  such  as  are  tame  or  wild,  though  wild  beasts  v^^ere  not, 
at  first,  so  injurious  to  mankind  as  nov/  they  are. 

In  the  latter  part  of  the  day,  when  this  lower  world  was 

*  Thus  the  learned  TTitsins,  in  Smybol.  Exercitat.  8.  §  78.  exposes  thin  notion,  bif 
refernnjr  tn  a  particular  relation  g'iven,  by  one,  of  mountains,  vaUifs,  seas,  -woodi!, 
and  vast  tracts  of  land,  ivhich  are  cojitained  in  the  moon,  and  a  describing  the  meji 
that  inhabit  it,  and  the  cities  that  are  built  by  them,  and  other  things  relating  hereun- 
to, loliich  cannot  be  reckoned,  in  the  opinion  of  sober  men,  any  other  than  fabulous  and 
romantic. 

f  This,  szipposing  the  fowl  to  be  produced  out  of  the  tvater,  mixed  with  earth,  re- 
eoncilei  the  seeming  contradiction  that  there  is  betiveen  Gen.  i.  20.  and  chap.  ii.  IP. 
in  the  former  of  which  it  is  said,  thefoTxd  T;re  created  out  of  the  vraler,  and  in  thg 
iatter,  out  of  tht  earth. 


^4  '  THE  WORK  OF  CREATION'. 

brought  to  perfection,  and  furnished  with  every  thing  necessa- 
ry for  his  entertainment,  man,  for  whose  sake  it  was  made,  Avas 
created  out  of  the  dust  of  the  ground ;  which  will  be  more  par- 
ticularly considered  in  a  following  answer  *. 

God  having  thus  produced  all  things  in  this  order  and  me- 
thod, as  we  have  an  account  thereof  in  scripture,  he  fixed,  or 
established  the  course  or  laws  of  nature,  whereby  the  various 
species  of  living  creatures  might  be  pi-opagated,  throughout  all 
succeeding  ages,  without  the  interposure  of  his  supernatural 
power,  in  a  continued  creation  of  them ;  and,  after  this,  he  rest- 
ed from  his  work,  when  he  had  brou-ght  all  things  to  perfection. 

Thus  having  considered  the  creation,  as  a  work  of  six  days, 
it  may  farther  be  enquired,  w^hether  it  can  be  determined,  with 
any  degree  of  probability,  in  what  time,  or  season  f  of  the  year 
all  things  were  created.  Some  are  of  opinion,  that  it  was  in  the 
spring,  because,  at  that  time,  the  face  of  the  earth  is  renewed 
every  year,  and  all  things  begin  to  gi'ow  and  flourish  :|:.  And 
some  of  the  fathers  have  assigned  this,  as  a  reason  of  it ;  be- 
cause the  Son  of  God,  the  second  Adam,  suffered,  and  rose 
from  the  dead,  v/hereby  the  world  was,  as  it  were,  renewed,  at 
the  same  time  of  the  year.    But  this  argument  is  of  no  weight. 

Therefore  the  most  probable  opinion  is,  that  the  world  was 
created  at  that  season  of  the  year,  which  generally  brings  all 
things  to  perfection  ;  when  the  fruits  of  the  earth  are  fully  ripe, 
and  the  harvest  ready  to  be  gathered  in,  which  is  about  autumn, 
the  earth  being  then  stored  with  plenty  of  all  things,  for  the  sup- 
port of  man  and  beast.  It  is  not,  indeed,  very  material,  wheth- 
ei-  this  can  be  determined  or  no,  nevertheless  this  seems  the 
more  probable  opinion,  inasmuch  as  the  beginning  of  the  civil 
year  was  fixed  at  that  time.  Accordingly,  the  feast  of  ingather- 
ing, which  was  at  this  season  of  the  year,  is  said,  in  Exod.  xxiii. 
16.  to  be  ill  the  end  cfthe  xjear  ;  therefore,  as  one  year  ended, 
the  other  began,  at  this  time,  and  so  continued,  till,  by  a  special, 
providence,  the  beginning  of  the  year  was  altered,  in  commemo- 
ration of  Israel's  deliverance  out  of  Egypt.  And,  from  that 
time,  there  v/as  a  known  distinction  among  the  Jews,  between 
their  beginning  of  the  civil  and  the  ecclesiastical  year  ;  the  for- 
mer of  which  was  the  same  as  it  had  been  from  the  beginning 
of  the  world,  and  answers  to  our  month  September  :  from 
whence  it  is  more  than  probable,  that  the  world  was  created  at 
that  season  of  the  year.     We  now  proceed, 

VI.  To  consider,  the  quality,  or  condition,  in  which  God 

*   See  Quest.  XVII. 

•J"  When  -we  speak  of  the  season  of  the  near,  toe  have  a  particular  respect  to  that 
part  oft/ie  earth,  in  which  nia)i  at  first  resided;  being  sensible  that  the  seasons  oftli^ 
year  vary,  according  to  the  different  situation  of  the  earth. 

\ Ver  illud  erat,  I'er  magnus  agebat 

Orbis,<J  Hybernis parceba7itf!atibus  Euri.  "Virg.  Qeorg.  - 


THE  CREATION  OF  ANGELS.  2j 

created  all  things,  which  were,  at  first,  pronounced  by  him  veru 
good^  Gen.  i.  31.  It  is  certain,  nothing  imperfect  can  come  out 
of  the  hand  of  God,  and  the  goodness  of  things  is  their  perfec- 
tion. Every  thing  that  was  made,  was  made  exactly  agreeable 
to  the  idea,  or  platform  thereof,  that  was  laid  in  the  divine 
mind.  All  things  were  good,  that  is  perfect,  in  their  kind,  and 
therefore,  there  was  not  the  least  blemish  in  the  work.  Every 
thing  was  beatifui,  as  it  was  the  effect  of  infinite  wisdom,  as 
well  as  almighty  power.  Whatever  blemishes  there  are  now 
in  the  creation,  which  are  the  consequence  of  the  curse  that  sin 
has  brought  upon  it,  these  were  not  in  it  at  first,  for  that  would 
have  been  a  reflection  on  the  author  of  it. 

And  there  is  another  thing,  in  which  the  goodness  of  those 
things  did  consist,  namely,  as  they  were  adapted  to  shew  forth 
the  glory  of  God  in  an  objective  way,  whereby  intelligent  crea- 
tures might,  as  in  a  glass,  behold  the  infinite  perfections  of  the 
divine  nature,  which  shine  forth  tKerein. 

If  any  enquire,  whether  God  could  have  made  things  more 
perfect  than  he  did  ?  it  might  easily  be  replied  to  this,  that  he 
never  acted  to  the  utmost  of  his  pov/er,  the  perfections  of  crea- 
tures were  limited  by  his  will ;  nevertheless,  if  any  persons  pre- 
tend to  find  any  flaw,  or  defect  of  wisdom  in  the  creation  of  all 
things,  this  is  no  other  than  a  proud  and  ignorant  cavil,  which 
men,  through  the  coiTuption  of  their  nature,  are  disposed  to 
make  against  the  great  Creator  of  all  things,  who  regard  not 
the  subserviency  of  things  to  answer  the  most  valuable  ends, 
and  advance  his  glory,  who,  in  -wisdom  has  made  them  all. 

In  this  respect,  the  inferior  parts  of  the  creation  were  good  ; 
but,  if  we  consider  the  intelligent  part  thereof,  angels  and  men, 
they  were  good,  in  a  higher  sense.  As  there  was  no  moral 
blemish  in  the  creation,  nor  propensity,  or  inclination  to  sin, 
so  these  were  endowed  with  such  a  kind  of  goodness,  whereby 
they  were  fitted  to  glorify  God,  in  a  way  agreeable  to  their  su- 
perior natures,  and  behold  and  improve  those  displays  of  the 
divine  perfections,  which  were  visible  in  all  his  other  works ; 
which  leads  us  farther  to  consider  what  is  said  concerning  them, 
as  the  most  excellent  part  of  the  creation. 


Quest.  XVI.  Hoxv  did  God  create  angels  ? 

Answ.  God  created  all  the  angels,  spirits,  immortal,  holy,  exr 
celling  in  knowledge,  mighty  in  power,  to  execute  his  com- 
mandments, and  to  praise  his  name,  yet  subject  to  change. 

THERE  are  two  species  of  intelligent  creatures,  to  wit,  an- 
gels and  men.     The  former  of  these  are  more  excellent ; 
and  we  ai-e  in  this  answer,  led  to  speak  concerning  their  nature, 


2&  THE  GEEATION  OF  ANGEXS. 

and  the  glorious  works  which  they  are  engaged  in :  But  let  it 
be  premised,  that  this  is  a  doctrine  that  we  could  have  known 
little  or  nothing  of,  by  the  light  of  nature.  We  might,  indeed, 
froqa  thence,  have  learned,  that  God  has  created  some  spiritual 
substances,  such  as  the  souls  of  men ;  and  we  might  argue,  from 
his  power,  that  he  could  create  other  spirits,  of  different  natures 
and  powers,  and  that  some  of  them  might  be  without  bodies, 
as  the  angels  are  ;  yet  we  could  not  have  certainly  determined 
that  there  is  such  a  distinct  order  of  creatures,  without  divine 
revelation,  since  they  do  not  appear  to,  or  visibly  converse  with 
us ;  and  whatever  impressions  may,  at  any  time,  be  made  on 
our  spirits,  by  good  or  bad  angels,  in  a  way  of  suggestion,  yet 
this  could  not  have  been  so  evidently  distinguished  from  the 
working  of  our  own  fancy  or  imagination,  were  we  not  assisted 
in  our  conceptions  about  this  matter,  by  what  we  find  in  scrip- 
ture, relating  thereunto.  Accordingly,  it  is  from  thence  that 
the  doctrine,  which  we  are  entering  upon,  is  principally  to  be 
derived ;  and  we  shall  consider  it,  as  the  subject-matter  of  this 
answer,  in  seven  heads. 

I.  There  is  something  supposed,  namely,  that  there  are  such 
creatures  as  angels.   This  appears,  from  the  account  we  have 
of  them  in  the  beginning  of  the  creation  of  all  things.   The 
moi-ning  stars  sang  tog-ether^  and  all  the  sons  of  God  shot/ted  for 
joy^  Job  xxxviii.  7.  which  can  be  no  other  than  a  metaphorical 
description  of  them.  They  are  called  the  morning  stars^  as  they 
exceed  other  creatures,  as  much  in  glory,  as  the  stars  do  the 
lower  parts  of  the  creation.  It  would  be  a  very  absurd  method 
of  expounding  scripture  to  take  this  in  a  literal  sense,  not  only 
.  because  the  stars  in  the  firmament  do  not  appear  to  have  been 
then  created,  but  principally  because  these  are  represented,  as 
engaged  in  a  work  peculiar  to  intelligent  creatures ;  and  they 
are  called,  the  sons  ofGod^  as  they  were  produced  by  him,  and 
created  in  his  image ;   whereas  men,  who  are  sometimes  so 
railed,  vrere  not  created.    They  are  elsewhere  called  spirits, 
Psal.  civ.  4.  to  distinguish  them  from  material  beings ;  and  a 
fayyie  offire^  to  denote  their  agility  and  fervency,  in  executing 
the  divine  commands.  It  is  plain,  the  Psalmist  hereby  intends 
the  angels ;  and  therefore  the  words  are  not  to  be  translated,  as 
some  do,  xvho  maketh  the  winds  his  angels,  and  the  Jlame  ofjire 
/lis  ministers,  as  denoting  his  making  use  of  those   creature? 
who  act  without  design  to  fulfil  his  pleasure ;  because  the  apos- 
tle, to  the  Hebrev.'s,  chap.  i.  7.  expressly  applies  it  to  them, 
and  renders  the  text  in  the  same  sense  as  it  is  in  our  transla- 
tion. They  are  elsewhere  styled,  Thrones,  dominions,  princi- 
palities, and  pozvcrs,  Coloss.  i.  16.  to  denote  their  being  advan- 
ced to  the  highest  dignity,  and  employed  in  the  most  honour- 
able services.   And  that  it  h  net  men  that  the  apostle  here 


XHE  C^LEATION  OF  AUGELSi  27 

Speaks  of,  is  evident,  because  he  distinguishes  the  intelligent 
parts  of  the  creation  into  visible  and  invisible ;  the  visible  he 
speaks  of  in  the  following  words,  ver.  18.  in  which  Christ  is 
said  to  be  the  Head  of  the  body^  the  church  ;  therefore  here  he 
speaks  of  invisible  creatures  advanced  to  these  honours,  and 
consequently  he  means  hereby  the  angels. 

Moreover  it  appears,  that  thei*e  are  holy  angels,  because  there 
are  fallen  angels,  who  are  called  in  scripture,  devils ;  this  is  so 
evident,  that  it  needs  no  proof;  the  many  sins  committed  by 
their  instigation,  and  the  distress  and  misery  which  mankind  is 
subject  to,  by  their  means,  gives  occasion  to  their  being  called. 
The  rulers  of  the  darkness  of  this  -worlds  Eph.  vi.  12.  And, 
because  of  their  malicious  opposition  to  the  interest  of  Christ 
therein,  spiritual  xvickedness  in  high  places.  Now  it  appears, 
from  the  apostle  Jude's  account  of  them,  that  they  once  were 
holy ;  and  they  could  not  be  otherwise,  because  they  are  crea- 
tures, and  nothing  impure  can  proceed  out  of  the  hand  of  God, 
and,  while  they  were  holy,  they  had  their  residence  in  heaven : 
This  they  lost,  and  are  said  not  to  have  kept  their  first  estate, 
but  left  their  own  habitation^  being  thrust  out  of  it,  as  a  punish- 
ment due  to  their  rebellion,  and  to  be  reserved  in  everlasting; 
chainsy  under  darkness^  unto  the  judgment  of  the  great  day^ 
Jude,  ver.  6.  Now  it  is  plain,  from  scripture,  that  it  is  only  a 
part  of  the  angels  that  left  their  first  estate ;  the  rest  are  called 
holy  angels^  and  their  number  is  very  great.  Thus  they  arc 
described,  as  an  innumerable  company^  Heb.  xii.  22.  This  is 
necessary  to  be  observed  against  the  ancient,  or  modern  Sad- 
ducees,  who  deny  that  there  are  either  angels,  or  spirits, 
whether  good  or  bad. 

II.  We  farther  observe,  that  the  angels  are  described,  as  to 
their  nature,  as  incorporeal,  and  therefore  called  spirits.  It  is 
but  a  little,  indeed,  that  we  can  know  concerning  the  nature  oC 
spirits,  in  this  present  state ;  and  the  first  ideas  that  we  havs 
concerning  them,  are  taken  from  the  nature  of  our  souls,  as,  iu 
some  respects,  agreeing  with  that  of  angels.  Accordingly,  bcr 
ing  spirits,  they  have  a  power  of  thinking,  understanding,  will- 
ing, chusing,  or  refusing,  and  are  the  subjects  of  moral  govern- 
ment, being  under  a  law,  and  capable  of  moral  good  or  evi!, 
happiness  or  misery. 

Moreover,  they  have  a  power  of  moving,  influencing,  or  act- 
ing upon  material  beings,  even  as  the  soul  moves  and  influen- 
ces the  body,  to  which  it  is  united.  This  we  understand  con- 
cerning the  nature  and  power  of  angels,  as  spirits,  by  compa- 
ring them  with  the  nature  of  the  soul ;  though  there  is  this  dif- 
ference between  them,  that  the  souls  of  men  are  made  to  be 
united  to  bodies,  and  to  act  by  and  upon  them,  whereas  angels 
are  designed  to  exist  and  act  without  bodies ;  nevertheless,  by 


28  THE  CREATION  OF  ANGELS. 

the  works,  which  ai-e  often,  in  scripture  ascribed  to  them,  it 
appears  that  they  have  a  power  to  act  upon  material  beings. 
As  for  the  conjecture  of  some  of  the  fathers,*  that  these  spi- 
rits are  united  to  some  bodies,  though  more  fine  and  subtil  than 
our's  are,  and  accordingly  invisible  to  us,  we  cannot  but  think 
it  a  groundless  conceit;  and  therefore  to  assert  it,  is  only  to 
pretend  to  be  wise  above  what  is  written,  and  to  give  too  great 
a  loose  to  our  own  fancies,  without  any  solid  argument. 

III.  It  follows,  from  their  being  spirits,  and  incorporeal,  that 
they  are  immortal,  or  incorruptible,  since  nothing  is  subject  to 
death,  or  dissolution,  but  what  is  compounded  of  parts ;  for 
death  is  a  dissolution  of  the  composition  of  those  parts,  that 
were  before  united  together ;  but  this  is  proper  to  bodies.  A 
spirit,  indeed,  might  be  annihilated ;  for  the  same  power  that 
brought  it  out  of  nothing,  can  reduce  it  again  to  nothing.  But, 
since  God  has  determined  that  they  shall  exist  for  ever,  we 
must  conclude  that  they  are  immortal,  not  only  from  the  con- 
stitution of  their  nature,  but  by  the  will  of  God. 

IV.  Besides  the  excellency  of  their  nature,  as  spirits,  they 
have  other  super-added  endowments ;  of  which,  three  are  men- 
tioned in  this  answer. 

1.  They  wei-e  all  created  holy;  and,  indeed,  it  could  not  be 
otherwise,  since  nothing  impure  could  come  out  of  the  hands 
of  a  God  of  infinite  purity.  Creatures  make  themselves  sin- 
ners, they  were  not  made  so  by  him ;  for,  if  they  were,  how 
could  he  abhor  sin,  and  punish  it,  as  contraiy  to  his  holiness ; 
nor  could  he  have  approved  of  all  his  works,  as  verij  good^  when 
he  had  finished  them,  as  he  did,  Gen.  i.  31.  if  he  had  created 
any  of  the  angels  in  a  state  of  enmity,  opposition  to,  or  rebel- 
lion against  him. 

2.  They  excel  in  knowledge,  or  in  wisdom,  which  is  the 
greatest  beauty  or  advancement  of  knowledge.  Accordingly, 
the  highest  instance  of  wisdom  in  men,  is  compared  to  the  wis- 
dom of  an  angel.  Thus  the  woman  of  Tekoa,  when  extolling 
David's  wisdom,  though  with  an  hyperbolical  strain  of  com- 
pliment, compares  it  to  that  of  an  angel  of  God^  2  Sam.  xiv.  20. 
which  proves  that  it  was  a  generally  received  opinion,  that  an- 
gels exceeded  other  creatures  in  wisdom. 

3.  They  are  said  to  be  mighty  in  power :  thus  the  Psalmist 
speaks  of  them,  as  excelling  in  strength^  Psal.  ciii.  20.  and  the 
apostle  Paul,  when  speaking  of  Christ's  being  revealed  from 
heaven,  in  his  second  coming,  says,  thai:  it  shall  be  with  his 
mighty  angels^  2  Thess.  i.  7.  And,  since  power  is  to  be  judg- 
ed of  by  its  effects,  the  great  things,  which  they  are  sometimes 
represented,  as  having  done  in  fulfilling  their  ministry,  in  de- 

*   Vid.  Augustin.  de  Civ.  Dei,  Lib.  XV.  cap.  23.  Tertull.  de  Idololatria,  &  alibi 
passdm. 


THE  CREATION  OF  ANGELS.  2^ 

fence  of  the  churchy  or  in  overthrowing  its  enemies,  is  a  cer- 
tain evidence  of  the  greatness  of  their  power.  Thus  we  read 
of  the  whole  Ass^•rian  host,  consisting  of  an  hundred  and  Jour- 
score  and  Jive  thousand  men^  being  destroyed  in  one  night ;  not 
b\'  the  united  power  of  an  host  ol  angels,  but  by  one  ot  them.. 
The  angel  of  the  Lord  did  it;  but  this  will  more  evidently  ap- 
pear, when,  under  a  following  head,  we  speak  of  the  ministry 
of  angels. 

V.  These  natural,  or  super-added  endowments,  how  great 
soever  they  are,  comparatively  with  those  of  other  creatures,, 
are  subject  to  certain  limitations  :  their  perfections  are  derived, 
and  therefore  are  finite.  It  is  true,  they  are  holy,  or  without  any 
sinful  impurity ;  yet  even  their  holiness  falls  infinitely  short  of 
God's,  and  therefore  it  is  said  concerning  him.  Thou  only  art 
hohj^  Rev.  XV.  4.  and  elsewhere.  Job  xv.  15.  speaking  concern- 
ing the  angels,  who  are,  by  a  metonymy^  called  the  heavens,  it 
is  said,  they  are  not  clean  in  his  sight,  that  is,  their  holiness, 
though  it  be  perfect  in  its  kind,  is  but  finite,  and  therefore  in- 
finitely  below  his,  who  is  infinitely  holy. 

Moreover,  though  they  are  said,  as  has  been  before  observed, 
to  excel  in  knowledge,  we  must,  notwithstanding,  conclude,  that 
they  do  not  know  all  things  ;  and  therefore  their  wisdom,  when 
compared  with  God's,  deserves  no  better  a  character  than  that 
of  folly.  Job  iv.  18.  His  angels  he  charged  zuith  Jolly.  There, 
are  many  things,  which  they  are  expressly  said  not  to  know, 
or  to  have  but  an  imperfect  knowledge  of,  or  to  receive  the 
ideas  thev  have  of  them  by  degrees :  thus  they  knoxv  not  the 
time  of  Christ^s  second  coming,  Matt.  xxiv.  36.  and  they  are 
represented  as  enquiring  into  the  great  mystery  of  man's  re- 
demption, or  as  desif-ing  to  look  into  it,  1  Pet.  i.  12. 

And  to  this  let  me  add,  that  they  do  not  know  the  hearts  of 
men,  at  least  not  in  such  a  way  as  God  is  said  to  search  thv 
heart,  for  that  is  represented  as  a  branch  of  the  divine  glory ,^ 
Jer.  xvii.  10.  2  Chron.  vi.  30.  And,  besides  this,  it  may  be 
farther  observed,  that  they  do  not  know  future  contingencies^ 
unless  it  be  by  such  a  kind  of  knowledge,  as  amounts  to  little 
more  than  conjectiu-e ;  or,  if  they  attain  to  a  more  certain  know- 
ledge thereof,  it  is  by  divine  revelation.  For  God  appropriates 
this  to  himself,  a  glory,  from  which  all  creatures  are  excluded^ 
therefore  he  says,  S'hexv  the  things  that  are  to  come,  that  is,' fu- 
ture contingencies,  that  zue  may  knoxv  that  ye  are  gods,  Isa.  xli. 
23.  which  implies,  that  this  is  more  than  what  can  be  said  of 
any  finite  mind,  even  that  of  an  angel. 

As  to  the  way  of  their  knowing  things.  It  is  generally  sup- 
posed, by  divines,  dtat  they  know  them  not  in  a  way  of  intui- 
tiott,  as  God  does,  who  is  said  to  know  all  things  in  himself, 
bv  an  linderivjed  knovrledge ;  but  whatever  thev  kpow,  is  either 
'  Vol.  II.  B 


20  THE  CREATION  OP  ANGELS. 

communicated  to  them,  by  immediate  divine  revelation,  or  elaf. 
is  attained  in  a  discursive  way,  as  inferring  one  thing  from 
another ;  in  which  respect,  tht  knowledge  ot  the  best  of  crea- 
tures appears  to  be  but  finite,  and  infinitely  below  that  M'hich 
is  divine. 

Again,  though  they  are  said  to  be  mighty  in  power,  yet  it  is 
vriih  this  limitation,  that  they  are  not  omnipotent.  There  are 
son  things,  which  are  the  effects  of  divine  power,  that  angels 
are  .^eluded  from,  as  being  too  great  for  them ;  accordingly 
the}  5' ere  not  employed  in  creating  any  part  of  the  world,  nor 
do  they  uphold  it;  for  as  it  is  a  glory  peculiar  to  God,  to  be 
the  Creator  of  the  ends  of  the  earth.,  so  he,  exclusively  of  all 
otheu,  is  said  to  uphold  all  things  by  the  -word  of  his  power. 

Avid  to  this  we  may  add,  that  we  have  no  ground  to  con- 
clude, that  they  are  employed  in  the  hand  of  providence,  to 
maintain  that  constant  and  regular  motion,  that  there  is  in  the 
celes.ial  bodies,  as  some  of  the  ancient  philosophers  *  have 
seemed  to  assert ;  for  this  is  the  immediate  work  of  God,  with- 
out the  agency  of  any  creature  subservient  thereunto. 

Again,  to  this  let  me  add,  that  how  great  soever  their  power 
is,  they  cannot  change  the  heart  of  man,  take  away  the  heart 
of  stone,  and  give  a  heart  of  flesh ;  or  implant  that  principle 
of  spiritual  life  and  grace  in  the  souls  of  men,  whereby  they 
arc  said  to  be  7nade  partakers  of  a  divine  nature.,  or  created  in 
Christ  Jesus  unto  good  Tvorks  ;  for  that  is  ascribed  to  the  ex- 
ceeding greatness  of  the  divine  power,  and  it  is  a  peculiar  glory 
belonging  to  the  Holy  Spirit,  whereby  believers  are  said  to  be 
born  from  above ;  this  therefore  is  too  great  for  the  power  of 
angels  to  effect. 

VI.  We  have  an  account  of  the  work  or  employment  of  an- 
gels ;  it  is  said,  they  execute  the  commands  of  God,  and  praise 
his  name.  The  former  of  these  will  be  more  particularly  con- 
sidered, under  a  following  ansAver,f  when  we  are  led  to  speak 
of  their  being  employed  by  God,  at  his  pleasure,  in  the  ad- 
ministration of  his  power,  mercj^  and  justice  ',  and  therefore 
we  shall  now  consider  them  as  engaged  in  the  noble  and  de- 
lightful work  of  praise  :  they  praise  his  name.  For  this  end 
thev  were  created ;  and,  being  perfectly  holy  and  happy,  they 
are  fitted  for,  and  in  the  highest  degi-ee,  devoted  to  this  ser- 
vice. This  work  was  begun  by  them  as  soon  as  ever  they  had 
a  beinq; :  they  sang  together.,  and  celebrated  his  praise  in  the 
beginning  of  the  creation,  Job  xxxviii,  7. 

*  Thisious  theopinioTi  of  Aris^tle,  thovgh  he  doernot  call  them  angels,  bjit  in- 
telligent Beings,  for  ruiti'd  is  a  character  beloiigivg  to  them,  derived  only  from  scrip- 
ture :  neither  do  wefnd  that  this  -uork  is  assigned  to  them,  as  a  part  of  their  mlms' 
try  therein. 

\  See  Quest,  XI^. 


THE  CREATION  OF  ANGELS.  31 

And  when  the  Redeemer  first  came  into  this  lower  world, 
and  thereby  a  work,  more  glorious  than  that  of  creation,  was 
begun  by  him,  they  celebrated  his  birth  with  a  triumphant 
song ;  as  it  is  said,  that  with  the  angel  that  brought  the  tidings 
thereof  to  the  shepherds,  there  was  a  multitude  of  the  heavenly 
host  praising  God^  and  sayings  Glory  to  God  in  the  highest ;  on 
earth  peace ;  good  will  towards  men,  Luke  ii.  14.  Whether  all 
the  hosts  of  heaven  were  present  at  that  solemnity,  we  know 
not ;  but  there  is  sufficient  ground  to  conclude,  from  the  har- 
mony that  there  is  in  the  work  and  worship  of  the  heavenly  in- 
habitants, that  they  all  celebrated  his  incarnation  with  their 
praises ;  and  this  was  a  part  of  that  worship,  which,  upon  this 
great  occasion,  they  gave,  by  a  divine  warrant,  to  him,  who 
was  then  brought  into  this  lower  world,  Heb.  i._  6. 

Moreover,  they  praise  God  for  particular  mercies  vouchsafed 
to  the  church,  and  for  the  success  of  the  gospel  in  the  conver- 
sion of  sinners  thereby ;  on  which  occasion,  they  express  their 
joy  as  our  Saviour  observes,  though  it  be  but  one  sinner  that 
repenteth^  Luke  xv.  T,  10.    And, 

Lastly^  They  are  represented,  as  joining  in  worship  with  the 
saints  in  heaven ;  for  which  reason  the  apostle,  speaking  con- 
cerning the  communion  that  there  is  between  the  upper  and  the 
lower  world,  as  well  as  the  union  between  the  saints  departed, 
and  the  angels,  in  this  work  of  praise,  says,  Te  are  come  wito 
the  innumerable  company  of  angels,  to  the  general  assembly  and 
church  of  the  first-born,  which  are  ivritten  in  heaven,  cuid  to 
the  spirits  of  just  men  made  perfect,  Heb.  xii.  22,  23.  and  they 
are  also  represented  as  joining  with  all  others,  which  are  before 
the  throne,  the  number  ofxvhom  is  ten  thousand  times  ten  thou- 
sand, and  thousands  of  thousands,  saying,  xvith  a  loud  voice, 
Worthij  is  the  Lamb  that  was  slain,  to  receive  power,  and  riches, 
and  wisdom,  and  strength,  and  honour,  and  glory,  and  blessings 
Rev.  V.  11,  12. 

This  is  a  branch  of  that  social  worship,  which  they  are  en- 
gaged in ;  and  since  we  cannot  suppose  that  it  is  performed 
without  harmony,  otherwise  it  wants  a  very  considerable  cir- 
cumstance, necessary  to  render  it  beautiful,  and  becommg  a 
state  of  perfection,  we  must  conclude,  that  there  is  the  greatest 
order  among  these  heavenly  ministers ;  but  whether  they  are 
to  be  considered,  as  having  a  government,  or  hierarchy,  among 
themselves,  so  that  one  is  superior  in  office  and  dignity  to 
others;  or  whether  they  have  a  kind  of  dominion  over  one 
another;  or  whether  some  are  made  partakers  of  privileges, 
that  others  are  deprived  of;  this  we  pretend  not  to  determine, 
since  scripture  is  silent  as  to  this  matter.  And  what  some  have 
laid  down,  as  though  it  were  deduced  from  it,  is  altogether 
inconclusive ;  and  therefore  they,  who  express  themselves  so 
peremptorily  on  this  subject,  as  though  they  had  received  it  by 


32  THE  CREATION  OF  ANOEL3. 

divine  inspiration,  or  were  told  it  by  some,  who  have  been  con- 
versant among  them  in  heaven,  must  be  reckoned  among  them, 
whom  the  apostle  speaks  of,  who  intrude  into  those  things  which 
they  have  not  seen^  vainly  piift  up  by  their  Jieshly  mind,  Colbs. 
ii.  18. 

The  Papists  are  very  fond  of  this  notion,  as  being  agreeable 
to  that  unscriptural  hierarchy,  which  they  establish  in  the  church 
here  on  earth,  which  they  pretend  to  be,  in  some  respects,  found- 
ed  upon  it,  instead  of  better  arguments  to  support  it  *.  All 
the  countenance  Avhich  they  pretend  to  be  given  to  it,  in  scrip- 
ture, is  taken  from  the  various  characters,  by  which  they  are 
described,  as  cherubim^  seraphim,  thrones,  dominions,  princi- 
palities, poxvers,  angels,  arch-angels,  all  which  expressions  they 
suppose  to  signify  various  ranks  and  orders  among  them  ;  and 
when  they  speak  of  three  classes,  or  degrees  of  dignity,  and  of- 
fice, under  which  they  are  distributed,  and  that  some  of  those 
characters  are  reduced  to  one,  and  others  to  another  of  them, 
this  is  nothing  else  but  to  impose  their  own  chimerical  fancies, 
as  matters  of  faith  ;  and  when  they  speak  of  some  of  them,  as 
being  of  a  superior  order,  and  admitted  to  greater  honours  than 
the  rest,  whom  they  compare  to  ministers  of  state,  who  always 
attend  the  throne  of  princes,  or  stand  in  their  presence ;  and 
others  that  are  einployed  in  particular  services  for  the  good  of 
the  church,  and  are  conversant  in  this  lower  world  :  This  is  a 
distinction  which  the  scripture  says  nothing  of;  for  they  ail  be- 
hold the  face  of  pod  in  heaven,  and  are  in  his  immediate  pre- 
sence ;  and  they  are  all  likewise  called  ministering  spirits,  sent 
forth  to  7ni7iister  to  them  xvhich  shall  be  the  heirs  of  salvation. 

The  great  oracle  which  they  have  recourse  to,  where  the 
scripture  is  silent,  is  a  spurious  writing,  that  goes  under  the 
name  of  Dionvsius,  the  Areopagite,  concerning  the  celestial 
hierarchy  f  ;  which  contains  not  only  inany  tilings  fabulous,  but 
unworthy  of  him,  who  was  converted  at  Athens  by  the  apostle 

*  Itis  strenuously  maintained  by  Baronias,  BeVarnmie,  and  many  other  roriters  ; 
as  also  by  many  of  the  schoolmen,  as  Dnnindus,  Tho.  Aquinas,  and  others. 

+  'JTiis  book  is  sufficiently  proved  to  be  spcirious,  inulnot  to  have  been  known  in  the 
Jour  or  Jive  first  ages  of  the  church,  as  not  being  mentioned  by  Jerom,  Gennadins, 
and  others,  who  make  mention  of  the  writers  of  their  own  and  firmer  ages,  and  pass 
their  censures  on  them,  as  gemnne  or  spuriovs.  And,  from  others  of  the  Fathers,  who 
lived  in  tliosc  centuries,  it  plainly  appears,  that  the  doctrines  r,i<iintcuncd in  this  book, 
eoncerning  the  celestial  hierarchy,  wl  re  not  then  known  by  tite  chnrch.  It  is  also 
proved  to  be  spurious,  because  the  author  thereof 'nakes  mkntion  of  holy  places,  svcti 
as  temples,  altars,  &cfsr  divine  worship,  and  tatcchuijwns,  ami  (he  like,  and  many 
other  things,  unknown  to  the  church  till  the  fourth  cejitvry ;  and  he  uses  the  word 
Hypostases  to  signify  the  divine  Persons,  which  was  not  nstil  till  then.  He  also  speaks 
«f  the  institution  »f  monks,  and  various  sorts  of  them,  which  were  nut  knotiii  till  long 
after  the  apostolic  age  ;  yea,  he  quotes  a  passage  cut  of  Ckmens  Alexo^ulriiius,  who 
lived  in  the  third  century.  These,  and  many  other  arguments,  to  the  same  piirpose, 
ere  maintained,  not  only  by  Protestants,  but  some  impartial  Popish  writers,  wliich 
sufficiently  prove  it  spurious.  See  Dallaus  Be  Scrip.  Dio7>rj.s.  Areop.  end  Hit  J'in^s 
Aisti-ri/ of  occlesiastical  7vritcrs.     Ccr.i.  1.  Page  32 — 24. 


THE  CREATION  OF  ANGELS.  33 

Paul's  ministry.  Acts  xvii.  34.  as  well  as  disagreeable  to  the 
sentiments  of  the  church  in  the  age  in  which  he  lived  ;  there- 
fore, passing  by  this  vain  and  trifling  conjecture,  all  that  we  can 
assert,  concerning  this  matter,  is,  that  there  is  a  beautiful  order 
among  the  angels,  though  not  of  this  kind  ;  and  this  appears 
very  much  in  that  social  worship,  which  is  performed  by  them. 

And  this  leads  us  to  enquire  hov/  they  communicate  their 
ideas  to  each  other,  tliough  destitute  of  organs  of  speech,  like 
those  that  men  have.  That  they  do,  some  way  or  other,  im- 
part their  minds  to  one  another,  is  sufficiently  evident,  other- 
wise we  cannot  see  how  they  could  join  together,  or  agree  in 
that  worship,  which  is  performed  by  them,  and  those  united 
hallelujahs,  with  which  they  praise  God,  and  so  answer  the  end 
of  their  creation.  That  they  converse  together  is  evident,  since 
they  are  represented  as  doing  so,  in  several  places  of  scripture  : 
thus  the  prophet  speaks  of  the  angel  that  talked  ivith  him  ;  he 
xvent  forth^  and  another  angel  went  out  to  meet  him^  Zech.  ii. 
3.  and  elsewhere  it  is  said,  concerning  them,  that  one  cried  to 
another,  Holy^  hohj^  holy,  is  the  Lord  of  lioats  ;  the  -whole  earth 
is  full  of  his  glorij^  Isa.  vi.  3.'  and  the  apostle  John  speaks  of 
ayi  angel  ascending  from  the  easty  xoho  cried  -witJi  a  loud  voice 
to  four  other  angels,  Rev.  vii.  2,  3.  who  were  performing  apart 
of  their  ministry  here  on  earth,  and  giving  them  a  charge  re- 
lating thereto  ;  and  elsewhere  he  again  represents  one  angel  at; 
speaking  to  another,  and  crying-  zvith  a  loud  voice,  &c.  chap, 
xix.  17.  In  some  of  these  instances,  if  the  voices  uttered  by 
them  were  real,  this  may  be  accounted  for,  by  supposing  that 
they  assumed  bodies  for  the  same  purpose,  and  so  communis 
rated  their  minds  to  each  other,  in  a  way  not  much  unlike  to 
what  is  done  by  man.  But  this  is  not  their  ordinary  way  of  con- 
versing with  each  other  :  notwithstanding,  we  rnay,  from  hence, 
infer,  and  from  many  other  scriptures,  that  might  be  brought  to 
the  same  purpose,  that  there  is  some  way  or  other  by  which 
they  communicate  their  thoughts  to  one  another.  Plow  this  is 
done,  is  hard  to  determine  ;  whether  it  be  barely  by  an  act  of 
■willing,  that  others  should  know  what  they  desire  to  impart  to 
them  or  by  what  other  methods  it  is  performed  ;  it  is  the  safest 
way. for  us,  and  it  would  be  no  disparagement  were  we  the 
wisest  men  on  earth  to  acknowledge  our  ignorance  of  it,  rather 
than  to  attempt  to  determine  a  thing  so  much  out  of  our  reach, 
in  this  imperfect  state,  in  which  we  knov/  so  little  of  the  nature 
or  properties  of  spirits,  especially  those  that  are  without  bodies. 
It  is  therefore  sufficient  for  us  to  conclude,  that  they  converse 
together,  when  joined  in  social  worship ;  but  how  they  do  this, 
is  altogether  unknown  to  us. 

VII.  Notwithstanding  all  the  advantages  which  the  angels 
had  from  those  natural  endovrments,  with  which  they  were  crea- 


34  THE  CREATION  OF  ANGELS. 

ted,  yet  it  is  farther  observed,  that  they  were  subject  to  change. 
Absolute  and  independent  immutability  is  an  attiubute  peculiar 
to  God  ;  so  that  whatever  immutability  creatures  have,  it  is  by 
his  W'ill  and  power.  Some  of  the  angels,  who  were  created  holy, 
were  not  only  subject  to  change,  but  they  kept  not  their  Jirst  es- 
tate^ Jude,  ver.  6.  and,  from  being  the  sons  of  God,  became 
enemies  and  rebels ;  which  is  an  evident  proof  of  the  natural 
mutability  of  creatures,  if  not  confirmed  in  a  natural  state  of 
holiness  and  happiness ;  and  we  have  ground  to  conclude,  from 
hence,  that  the  rest  might  have  fallen,  as  well  as  they,  had  they 
not  been  favoured  with  the  grace  of  confirmation,  which  ren- 
dered their  state  of  blessedness  unchangeable.  But  this  will  be 
farther  considered,  under  a  following  answer  *. 


Quest.  XVII.  How  did  God  create  man  ? 

Answ.  After  God  had  made  all  other  creatures,  he  created  man, 
male  and  female,  formed  the  body  of  the  man  of  the  dust  of 
the  ground,  and  the  woman  of  the  rib  of  the  man  ;  endued 
them  with  living,  reasonable,  and  immortal  souls,  made  them 
after  his  own  image,  in  knowledge,  righteousness,  and  holi- 
ness, having  the  law  of  God  written  in  their  hearts,  and  pow- 
er to  fulfil  it,  with  dominion  over  the  creatures,  yet  subject 
to  fall. 

IN  this  answer  it  is  observed, 
I.  That  man  was  created  after  all  other  creatures.  There 
was  a  sort  of  climax^  or  gradation  in  the  work  of  creation ;  and 
that  the  wisdom  and  power  of  God  might  be  more  admired 
herein,  he  proceeded  from  things  that  were  less  to  those  that 
were  more  perfect.  Man,  who  is  the  most  excellent  creature 
in  this  lower  world,  was  framed  the  last,  inasmuch  as  God  de- 
signed hereby  not  only  to  give  a  specimen  of  his  power,  wis- 
dom, and  goodness,  but  that  the  glory  of  those  perfections,  which 
shine  forth  in  all  his  other  works,  might  be  adored  and  mag- 
nified by  him,  as  a  creature  fitted  for  th^t  purpose.  And  his 
being  treated  after  all  other  things,  is  not  only  an  instance  of 
the  boimty  and  goodness  of  God,  in  that  the  world,  which  was 
designed  to  be  the  place  of  his  abode,  should  be  stored  with  all 
those  provisions  that  were  necessary  for  his  entertainment  and 
delight ;  but  that  he  might  hereby  be  induced  to  give  him  the 
glory  that  was  due  to  his  name,  and  all  other  creatures,  that 
were  formed  before  him,  might  be  objects  leading  him  to  it. 

II.  As  to  what  conceras  the  difference  of  sex,  it  is  farther 
observed,  that  man  was  made  male  and  female.     Adam  was 

*   See.  Quest.  XIX. 


TUE  CREATION  OF  MAN.  25 

first  formed,  concerning  whom  we  read,  which  is  an  humbling 
consiati  aaon,  that  his  bodi/  xvas  formed  of  the  dust  of  the  ground^ 
from  whence  he  took  his  name.  This  God  puts  him  in  mind  of, 
after  his  fall,  when  he  says.  Dust  thou  art.  Gen.  iii.  19.  And 
the  best  of  men  have  sometimes  expressed  the  low  thoughts^ 
they  have  of  themselves,  by  acknowkclging  this  as  the  iirst  ori- 
giiidl  of  the  human  nature.  Thus  Abraham,  when  standing  in 
th.  presence  of  God,  says,  I  have  taken  upon  me  to  speak  unto 
the  Lord^  which  am  but  dust  and  ashes^  Gen.  xviii.  27.  And 
this  character  is  considered,  us  universally  belonging  to  man- 
kind, wh^n  it  is  said.  Then  shall  the  dust  return  to  the  earth,  as 
it  xvas,  Eccles.  xii.  7. 

As  for  the  woiaan,  it  is  said,  she  was  formed  of  the  rib  of 
the  man.  The  reason  of  her  formation  is  particularly  assigned^ 
It  is  not  good  that  the  mafi  should  be  alone,  I  ivill  make  him  an 
help-meet  for  him.  Gen.  iii.  18.  There  was  a  garden  planted 
for  his  delight,  and  the  beasts  of  the  earth  brought,  and  given 
to  him,  as  his  property  ;  and  his  sovereignty  over  them  was  ex- 
pressed by  his  g.ving  names  to  every  living  creature  :  But  these 
were  not  fitted  to  be  his  companions,  though  designed  for  his 
use.  He  was,  notwithstanding,  alone ;  therefore  God,  design- 
ing him  a  greater  degree  of  happiness,  formed  one  that  might 
be  a  partner  with  him,  in  all  the  enjoyments  of  this  life,  that 
hereby  he  might  experience  the  blessings  of  a  social  life ;  and 
that,  according  to  the  laws  of  nature,  by  this  means  the  world 
might  be  inhabited,  and  its  Creator  glorified,  by  a  numerous 
seed,  that  should  descend  from  him. 

From  Adam's  being  first  formed,  the  apostle  infers  his  pre- 
eminence of  sex,  1  Tim.  ii.  11 — 13.  compared  with  1  Cor.  xi. 
8,  9.  though  not  of  nature  ;  the  woman  being,  in  that  respect, 
designed  to  be  a  sharer  with  him  in  his  present  condition,  and 
future  expectation.  From  her  being  formed  of  a  rib,  or,  2iS 
some  understand  it,  out  of  the  side  of  man,  some  curious,  or 
over-nice  observations  have  been  made,  which  it  is  needless  to 
mention.  The  account,  which  the  scripture  gives  of  it,  is,  that 
her  being  part  of  himself,  argued  the  nearness  of  relation,  and 
unalienable  affection,  which  ought  to  be  between  man  and  wife, 
as  Adam  observed,  This  is  noru  bone  of  my  bo?ies^  and  flesh  of 
my  fleshy  Gen.  ii.  23,  24.  and  our  Saviour,  as  referring  to  the 
same  thing,  says,  For  this  cause  shall  a  man  leave  father  and 
mother,  and  cleave  to  his  xvife,  and  they  twain  shall  be  one  flesh  „ 
Matth.  xix.  5. 

III.  The  next  thing  that  may  be  cbsetved,  is,  that  these  were 
the  first  parents  of  all  mankind  ;  for  the  apostle  expressly  calls 
Adam  the  first  man,  1  Cor.  xv.  45.  And  this  is  very  agreeable 
to  the  account  which  Moses  gives  of  his  creation,  on  the  sixth 
dayj  from  the  beginning  of  time.  This  is  a  truth  so  generally 


36  THE  CREATION  OF  MAN. 

received,  that  it  seems  almost  needless  to  insist  any  farther  on 
the  proof  thereof.  The  very  heathen,  that  knew  not  who  the 
iirst  man  was,  nor  where,  or  when,  he  was  created,  did,  notwith- 
standing, allow,  in  general,  that  there  was  one,  from  whom  all 
descended  ;  therefore,  when  the  apostle  Paul  argued  with  them, 
that  God  had  made  of  one  blood  all  nations  oj  mcn^for  to  dxoellon 
all  the  face  of  the  earthy  Acts  xvii.  26.  none  of  them  pretended 
to  deny  it.  And,  none  who  own  the  divine  authority  of  scrip- 
ture, ever  questioned  the  account  which  Moses  gives  hereof, 
till  a  bold  writer,  about  the  middle  of  the  last  century,  published 
a  book,  in  which  he  advanced  a  new  and  fabulous  notion  ;  that 
there  was  a  world  of  men  who  lived  before  Adam  was  created  *, 
and  that  these  were  all  heathen  ;  and  that  Moses  speaks  of  their 
creation,  as  what  was  many  ages  before  Adam,  in  Gen.  i.  and 
of  Adam's  in  chap.  ii.  whom  he  supposes  to  have  been  created 
in  some  part  of  the  world,  which  was  then  uninhabited,  where 
he  was  designed  to  live,  and  to  be  the  father  of  the  chiuxh, 
which  v/as  to  descend  from  him  ;  and,  being  so  far  remote  from 
the  rest  of  mankind,  he  knew  not  that  there  was  anv  other  men 
besides  himself,  till  his  familv  increased,  and  some  of  them 
apostatized  from  the  faith ;  and,  in  particular,  Cain,  and  his 
descendents  xvent  out  from  the  prestnce  of  the  Lord,  and  dv/elt 
among  them.  And  whereas  Adam  is  called,  by  the  apostle 
Paul,  the  first  ?«a;2,  he  supposes  that  he  is  styled  so  only  as  con- 
tra-distinguished from  Christ,  who  is  called  the  second  man,  de- 
signing thereby  to  compare  the  person,  whom  he  supposes  to 
have  been  the  head  of  the  Jewish  church,  with  him  who  is  the 
head  of  the  Christian  church.  And  he  insists  largely  on,  and 
perverts  that  scripture,  in  Rom.  v.  13.  where  it  is  said,  Until 
the  laxv,  sin  xvas  in  the  rvorld ;  as  though  the  sense  of  it  were, 
that  there  was  a  sinful  generation  of  men  in  the  world,  before 
God  erected  his  church,  and  gave  laws  to  it,  when  he  created 
Adam,  as  the  head  and  father  thereof;  whereas  the  apostle 
there  speaks  of  sin's  prevailing  in  the  world  before  the  law  was 
given  by  Moses  ;  and  as  for  the  historical  account  of  the  crea- 
tion of  man  in  scripture,  it  is  plain  that  Moses  speaks  of  the 
creation  of  man  in  general,  male  and  female.  Gen.  i.  27.  and, 
in  chap.  ii.  gives  a  particular  account  of  the  same  thing,  and 
speaks  of  the  manner  of  the  formation  of  Adam  and  Eve.  Be- 
sides, when  God  had  ci-eated  Adam,  it  is  expressly  said,  in  Gen. 

*  This  book,  loJiich  is  called,  Sy sterna  Theologicum,  in  -which  this  matter  is  pre- 
tended to  be  defended,  xuas  Jnibliidied  bi;  one  Peirerius,  about  the  middle  of  the  last 
century  ;  and,  being  -iuriiten  in  Latin,  -nxis  read  by  a  great  mmiy  of  the  learned  luorld- 
..ind,  inasmuch  as  the  sense  of  many  scriptures  >«■  strained  by  him  to  defend  it,  and 
hereby  contempt  was  cast  iipon  scriptnre  in  general,  andoccasion  given  to  many,  -who 
are  so  disposed,  to  reproach  and  bnrlesque  it ;  therefore  some  har^ihonght  it  -vorth 
iheir  -zuhile  to  take  notice  of,  and  confute  this  nc-w  doctrine  ;  after  ivhich,  the  author 
thereof,  either  being  co7ivinccd  of  his  error  therebq,  as  some  suppose,  or  being  afraid 
'"St  hv  should  svj^ev  persecution  for  it,  recanted  his  opinion,  and  turned  Papist. 


THE  CREATION  OF  MAN,  37 

ii.  5.  that  there  was  not  a  man  to  till  the  ground^  therefore  there 
was  no  other  man  living,  wliich  is  directly  contrary  to  this  chi- 
merical opinion.  And,  if  there  had  been  a  world  of  men  be- 
fore Adam,  what  occasion  was  there  for  him  to  be  created  out 
of  the  dust  of  the  ground  ?  He  might  have  been  the  father  of 
the  church,  and  yet  descended  from  one  that  was  then  in  being, 
in  a  natural  way  ;  or,  if  God  designed  that  he  should  live  at  a 
distance  from  the  rest  of  the  world,  he  might  have  called  him 
from  the  place  of  his  abode,  as  he  afterwards  did  Abraham, 
without  exerting  power  in  creating  him ;  and  he  might  have 
ordered  him  to  have  taken  a  wife  out  of  the  world,  without 
creating  a  woman  for  that  purpose. 

It  would  be  too  great  a  digression,  nor  would  it  ansv/er  any 
valuable  end,  for  me  to  take  notice  of  every  particular  argu- 
ment brought  in  defence  of  this  notion  :  but  though  the  book 
we  speak  of,  be  not  much  known  in  the  world,  yet  the  notiou 
is  defended  and  propagated  by  many  Atheists  and  Deists,  who 
design  hereby  to  bring  the  scripture-history  and  religion  in 
general  into  contempt;  therefore  I  am  obliged,  in  opposition 
to  them,  to  answer  an  objection  or  two. 

Object,  1.  If  Adam  was  the  first  man,  and  his  employment 
was  tilling  the  ground,  where  had  he  those  instruments  of 
husbandry,  that  were  necessary,  in  order  thereto,  and  other 
things,  to  subserve  the  vai'ious  occasions  of  life? 

Answ.  This  may  easily  be  answered,  by  supposing  that  he 
liad  a  sufficiency  of  wisdom  to  find  out  every  thing  that  was 
needful  for  his  use  and  service,  whatever  improvement  might 
be  made  in  manual  arts,  by  future  ages ;  but  this  objection, 
though  mentioned  amongst  the  rest,  is  not  much  insisted  on. 
Therefore,  / 

Object,  2.  There  is  another  objection,  which  some  think  a 
little  more  plausible,  taken  from  what  is  contained  in  Gen.  iv. 
where  we  read  of  Cain's  killing  his  brother  Abel,  which  was  a 
little  before  the  hundred  and  thirtieth  year  of  the  world,  as  ap- 
pears, b}'  comparing  chap.  v.  3.  with  chap.  iv»  25.  in  which  it 
is  said,  Adam  lived  an  hundred  and  thirty  years^  and  begat 
Seth;  upon  which  occasion,  his  wife  acknowledges  it  as  a 
mercy,  that  God  had  appointed  her  another  seed,  instead  of  Abel, 
ivhom  Cain  slexv.  Now,  if  we  observe  the  consequence  of  this 
murder;  how  Cain,  as  it  is  said,  in  chap.  iv.  16.  7vcnt  out  from 
the  presence  of  the  Lord,  and  dxvelt  in  the  land  of  Nod ;  and, 
in  ver.  17.  that  he  bicilt  a  city,  and  called  the  name  of  it  after 
the  name  of  his  son,  Enoch  ;  from  whence  they  infer,  that,  in  a 
little  above  an  hundred  and  thirty  years  after  the  world  was 
created,  there  were  several  colonies  settled  in  places  remote 
from  the  land  of  Eden,  where  Adam,  and  his  posterity,  dwelt; 
and  the  inhabitants  of  those  countries  were  of  a  different  jeli^ 

Vol.  II.  F 


88  THE  CREATION  OF  MAX. 

gion  from  him,  otherwise  Cain's  Hving  among  them  would  npt 
be  styled,  his  going  out  from  the  prtsence  of  the  Lord.  And  it 
is  not  said,  that  Cain  peopled  that  land,  but  he  went  there, 
that  is,  dwelt,  amongst  the  inhabitants  thereof;  and  it  must  be 
by  their  assistance  that  he  built  this  city,  inasmuch  as  it  is 
probable  that  the  art  of  building,  at  this  time,  was  hardly 
known  by  our  first  parents,  and  their  descendants ;  but  they 
lived,  separate  from  the  world,  in  tents,  and  worshipped  God 
in  that  v/ay,  which  they  received  by  divine  revelation,  being 
but  few  in  number,  v/hile  other  parts  of  the  world  might  be  as 
much  peopled  as  they  are,  at  this  day. 

Anszu.  But  to  this  it  may  be  answered  that  as  this  chimeri- 
cal opinion  sets  aside;  or  perverts  the  scripture-account  of 
things,  so  the  absurdity  of  it  may  be  easily  manifested.    And, 

1.  If  they  suppose  that  the  number  of  Adam's  posterity 
were  small,  and  inconsiderable,  when  Cain  slew  his  brother, 
and  built  the  city  before-mentioned,  this  will  appear  to  be  an 
ungrounded  conjecture,  if  the  blessing,  which  God  conferred 
on  man  in  his  first  creation,  of  i?icrcasmg,  multiplying^  and 
replenishing  the  earthy  Gen.  i.  28.  took  place,  as  it  doubtless 
did,  and  that  in  an  uncommon  degi-ee,  the  necessity  of  things 
requiring  it;  therefore  it  is  not  absurd  to  suppose,  that,  at 
least,  as  many  children  were  generally  born  at  a  birth,  and  in 
as  early  an  age  of  the  mother's  life,  as  have  been,  or  are,  in 
any  uncommon  instances  in  latter  ages.  It  is  also  very  proba- 
ble, that  the  time  of  child-bearing  continued  many  years  lon- 
ger than  it  now  doth,  in  proportion  to  the  number  of  years,  in 
which  the  life  of  man  exceeded  the  present  standard  thereof; 
and  if  the  age  of  man  was  extended  to  eight  or  nine  hundred 
years,  we  may  conclude  that  there  were  but  few  that  died  young. 
If  these  things  be  taken  for  granted,  which  seem  not,  in  the 
least,  improbable,  any  one,  who  is  curious  in  his  enquiries 
about  this  matter,  and  desires  to  know  what  a  number  of  peo- 
ple might  be  born  in  one  hundred  and  thirty  years^  will  find  it 
will  be  so  great,  that  they  might  spread  themselves  through 
many  countries,  far  distant  from  the  place  where  Adam  dwelt ; 
and  therefore  there  is  no  need  to  suppose,  that  those,  with 
whom  Cain  dwelt  in  the  lajid  of  Nod,  were  persons  that  lived 
before  Adam  was  created.  But,  that  this  may  more  abund- 
antly appear,  let  it  be  farther  considered, 

2.  That  though  we  read  of  Cain's  going  out  from  the  pre- 
sence  of  the  Lord^  and  his  dwelling  in  the  land  of  Nod,  and 
building  a  city,  immediately  after  the  account  of  Abel's  death, 
and  therefore  it  is  taken  for  granted,  that  this  was  done  soon 
after,  that  is,  about  the  hundred  and  thirtieth  year  of  the 
world ;  yet  there  is  no  account  that  this  was  done  immediate- 
ly, or  some  few  years  after,  in  scripture,  which  contains  the 


THE  CnSATIOJj  OF  MAN.  .39 

iiistoiy  of  tUe  life  of  Cain,  in  a  few  verses,  without  any  chro- 
nological account  of  the  tinie,  when  these  things  were  said  to 
be  done  by  him,  and  therefore  it  seems  probable,  thi-.t  this 
was  done  some  hundreds  of  years  after  Cain  slew  Abel;  an 
that  we  need  not  enquire  what  a  number  of  persons  might  be 
in  the  world  in  one  hundred  and  thirty  years^  but  in  seven  or 
eight  hundred  years,  and  then  the  world  might  be  almost  avS 
full  of  people,  as  it  is  now  at  present,  and  then  the  greatest 
part  of  the  world  might  be  also  degenerate,  and  strangers  to 
the  true  religion ;  so  that  Cain  might  easily  be  said  to  go  out 
of  the  presence  of  the  Lord,  and  choose  to  live  with  those  that 
were  apostates  from  him,  and  served  other  gods ;  therefore  no 
advantage  is  gained  against  the  scripture-history  by  those,  v/ho 
in  contempt  of  it,  defend  this  ill-grounded  opinion. 

Thus  we  have  considered  man,  as  created  male  and  fe- 
male, and  our  first  parents,  as  the  common  stock,  or  root,  from 
whence  all  descended ;  we  shall  now  take  a  view  of  the  con- 
stitution, or  frame  of  the  human  nature,  and  coiisider, 

IV.  The  two  constituent  parts  of  man,  namely,  the  soul  and 
body.  With  respect  to  the  former  of  these,  he  is,  as  it  were 
allied  to  angels,  or,  to  use  the  scripture-expression,  made  a  lit- 
tle loruer  than  them,  Psal.  viii.  5.  As  to  the  other,  which  is 
his  inferior  part,  to  wit,  the  body,  he  is  of  the  earth,  earthy^ 
and  set  upon  a  level  with  the  lower  parts  of  the  creation.  And 
here  we  shall, 

1.  Consider  the  body  of  man,  inasmuch  as  it  was  first  form- 
ed before  the  soul ;  and  according  to  the  course  and  laws  of 
hature,  it  is  first  fashioned  in  the  womb,  and  then  the  soul  is 
united  to  it,  when  it  is  organized,  and  fitted  for  its  reception  : 
There  are  many  things  very  wonderful  in  the  structure  ot  hu- 
man bodies,  which  might  well  give  occasion  to  the  inspired 
writer  to  say,  /  am  fearfully  atid  xvonderfully  made,  Psal. 
Gxxxix.  14.  This  is  a  subject  that  would  afl^"ord  us  much  mat- 
ter to  enlarge  on,  and  from  thence,  to  take  occasion  to  admire 
the  wisdom  and  goodness  of  God  in  this  part  of  his  work. 

Many  things  might  be  observed  from  the  shape,  and  erect 
posture  thereof,  and  the  several  conveniences  that  arise  from 
thence,  and  how  we  are  hereby  instructed  that  we  were  not 
born  to  look  downwards  to  the  earth,  but  up  to  heaven,  from 
whence  our  chief  happiness  is  derived.  We  might  here  con- 
sider the  various  parts  of  the  body,  whereof  none  are  superflu- 
ous or  redundant,  and  their  convenient  situation  for  their  res- 
pective uses;  the  harmony  and  contexture  thereof,  and  the 
subserviency  of  one  part  to  another ;  and  particularly,  how  it 
is  so  ordered  by  the  wisdom  of  the  Creator,  that  those  parts, 
which  are  most  necessary  for  the  preservation  of  life,  which,  if 
hurt,  would  occasion  immediate  death,  are  placed  most  in- 


40  THE  CREATION  Of  MAJ*'. 

ward,  that  tliey  might  be  sufliciently  defended  from  all  external 
injuries  that  might  befal  them;  and  also  the  disposition  of 
those  parts,  that  are  the  organs  of  sense,  and  their  contexture, 
tvhereby  they  are  fitted  to  exert  themselves,  in  such  a  way,  as 
is  most  proper  to  answer  the  ends  thereof.  We  might  also 
consider  the  temperature  of  the  body,  whereby  its  health  and 
vigour  is  maintained;  and  that  vast  variety  that  there  is  in  the 
countenances,  and  voices  of  men,  in  which  there  is  hardly  an 
exact  similitude  in  any  two  persons  in  the  world  ;  and  the  wise 
end  desigiied  by  God  herein,  for  the  advantage  ot  mankind  in 
general ;  these  things  might  have  been  particularly  insisted  on, 
and  have  afforded  many  useful  observations ;  but  to  enlarge  on 
this  head,  as  it  deserves,  would  be  to  divert  too  much  from 
our  present  design ;  and  it  will  be  very  difficult  for  any  one  to? 
treat  on  this  subject  Avith  more  advantage  than  it  has  been 
done  by  several  learned  and  judicious  writers,  being  set  in  a 
much  clearer  light  than  it  has  been  in  former  ages,  by  those 
improvements,  which  have  been  lately  made  in  anatomy ;  and 
it  is  insisted  on  so  particularly,  and  with  such  demonstrative 
evidence,  by  them,  that  I  shall  rather  choose  to  refer  the  rea- 
der to  those  writings,  in  which  it  is  contained,  than  insist  on 
it*^. 

All  that  I  shall  farther  observe  is,  that  there  is  something 
w  onderful  in  that  natural  heat  that  is  continued  in  the  bodies  of 
men,  for  so  many  years  together,  and  in  the  motion  of  the 
heart",  the  circulation  of  the  blood  and  juices,  the  continual 
supply  of  animal  spirits,  and  their  subserviency  to  muscular 
motion :  these  things,  and  many  other  of  the  like  nature,  are 
all  wonderful  in  the  bodies  of  men. 

If  it  be  objected,  that  there  are  other  creatures,  who,  in  some 
respects,  excel  men,  as  to  what  concern  their  bodies,  and  the 
powers  thereof;  as  the  vulture,  and  many  other  creatures,  in 
quickness  of  sight  and  hearing ;  the  dog  in  the  sense  of  smell- 
ing, and  many  others  excel  them  in  strength  and  swiftness  ; 
and  some  inanimate  creatures,  as  the  sun,  and  other  heavenly 
bodies,  in  beauty. 

To  this  it  may  be  answered :  That  the  bodies  of  men  must 
be  allowed  to  have  a  superior  excellency,  if  considered  as  uni- 
ted to  their  souls,  and  rendered  more  capable  of  glorifying 
fciod,  and  enjoying  that  happiness,  which  no  creatures,  below 
them,  are  capable  of.  It  is  true,  man  is  not  endowed  with 
such  quickness  of  sense,  strength  of  body,  and  swiftness  of 
motion,  as  many  other  creatures  are  ;  some  of  which  endow- 
ments tend  to  the  preservation  of  their  own  lives  :  others  are 
conducive  to  the  advantage  of  man,  who  has  every  thing,  in 

*  See  H'Ut/'s  wisdom  of  God,  m  the  rvork  of  creation,  Part.  IJ.  and  Derk&m^s 
Phrjnco.  Theologij,  Beck  V- 


THE  CREATION  OF  MAN.  41 

the  frame  of  his  nature,  necessary  to  his  happiness,  agreeable 
to  his  present  station  of  life,  for  his  glorifying  God,  aod  an- 
swering higher  ends  than  other  creatures  were  made  for ;  so 
that  if  we  judge  of  the  excellencies  of  the  human  nature,  we 
must  conceive  of  man,  more  especially  as  to  that  more  noble 
part  of  which  he  consists.     Accordingly, 

2.  We  shall  consider  him  as  having  (a)  a  rational  and  im- 
mortal soul,  which  not  only  gives  a  relative  excellency  to  the 
body,  to  which  it  is  united,  and,  by  its  union  therewith,  pre- 
serves it  from  corruption,  but  uses  the  various  organs  thereof, 
to  put  forth  actions,  which  are  under  the  conduct  of  reason ; 
and  that  which  renders  it  still  more  excellent,  is,  that  it  is  ca- 
pable of  being  conversant  about  objects  abstracted  from  mat- 
ter, and  of  knowing  and  enjoying  God.  And  whatsoever  ob- 
structions it  may  meet  with  from  the  temperament  of  the  body, 
to  which  it  is  united,  or  what  uneasiness  soever  it  may  be  ex- 
posed to  from  its  sympathy  thei  ewith ;  yet  none  of  those  things, 
which  tend  to  destroy  the  body,  or  separate  it  from  the  soul, 
can  affect  the  soul  so  far,  as  to  take  away  its  power  of  acting, 
but  when  separate  from  it,  it  remains  immortal,  and  is  capa- 
ble of  farther  improvements,  and  a  greater  degi-ee  of  happi- 
ness. 

We  might  here  proceed  to  prove  the  Immortality  of  the  soul; 
but  that  we  shall  have  occasion  more  particularly  to  do,  under 
.1  following  answer  *,  when  we  consider  the  souls  of  believers, 

•   See  Quest.  Ixxxvi. 


(a)  The  Origin  of  the  soul,  at  what  time  it  enters  into  the  body,  whether  it 
be  immediately  created  at  its  eritrance  into  the  body,  or  comes  out  of  a  pre-ex- 
istent  state,  are  things  that  cannot  be  known  from  any  fitness  or  reasonableness 
founded  in  the  nature  ol"  things ;  and  yet  it  is  as  necessary  to  believe  this  is  done 
according  to  certain  reasons  of  wisdom  and  goodness,  as  to  believe  there  is  a 
God. 

Now,  who  can  say  that  it  is  the  same  thing-,  whetlier  human  souls  are  ciealed 
immediately  for  human  bodies,  or  whether  tiiey  come  into  tliem  out  of  some  pre- 
existent  state?  For  aught  we  know,  one  of  these  ways  may  be  exceeding  fit  and 
vise,  and  the  other  as  entirely  wijii^^  and  unreasonable;  and  yet,  when  Reason 
examines  either  of  these  ways,  it  finds  ItSicU equally  perplexed  with  difficulties, 
and  knows  not  which  to  chase :  but  if  ^ioule  be  immaterial  [as  all  philosophy  now 
proves]  it  must  be  one  of  them. 

And  perhaps,  the  reason  why  God  has  revealed  so  little  of  these  matters  in 
holy  Scripture  itself,  is,  because  any  more  particular  revelation  of  them,  would 
but  have  perplexed  us  \vith  greater  difficulties,  as  not  having  caj^acities  or  ideas 
to  comprehend  such  things.  For,  as  all  our  natural  knowledge  is  confined  to 
ideas  bon-owed  from  experience,  and  the  use  of  our  senses  about  human  thvigs; 
as  Revelation  can  only  teach  us  things  that  have  some  likeness  to  wliat  we  al- 
ready know;  as  our  notions  of  equity  and  justice  ai-e  very  limited,  and  confined 
to  certain  actions  between  man  and  man ;  so,  if  God  had  revealed  to  us  more 
particulu-ly,  the  orifin  of  our  soi'ls,  and  the  reason  of  their  state  in  human  bo- 
dies, we  might  periiaps  have  been  exposed  to  greater  difficulties  by  such  know- 
ledge, and  been  less  ubie  to  vindicate  the  justice  and  goodness  of  God,  thanwc 
are  by  our  present  ignorance.  uu.xa.v  reasox. 


4iJ  'HIE  CREATION  OF  MAK. 

as  made  perfect  in  holiness,  and  thereby  fitted  for,  and  after- 
v.'ards  received  into  heaven,  having  escaped  the  grave,  (in 
which  the  body  is  to  be  detained  until  the  resurrection)  which 
is  the  consequence  of  its  immortality.  And  therefore  we  pro- 
ceed, 

V.  To  consider  another  excellency  of  the  human  nature,  as 
man  was  made  after  the  image  of  God.  To  be  made  a  little 
lower  than  the  angels,  as  he  is  represented  by  the  Psalmist,  in 
Psal.  viii.  5.  is  a  very  great  honour  conferred  on  him ;  But 
what  can  be  said  greater  of  him,  than  that  he  was  made  after 
the  image  of  God  i  Hov/ever,  though  this  be  a  scripture-ex- 
pressioji,  denoting  the  highest  excellency  and  privilege,  yet  it 
is  to  be  explained  consistently  with  that  infinite  distance  that 
there  is  betv/een  God  and  the  creature.  This  glorious  char- 
acter, put  upon  him  does  not  argue  him  to  partake  of  any  di- 
vine perfection;  nor  is  it  inconsistent  Avith  the  nothingness  of 
the  best  of  finite  beings,  when  compared  Vv'^ith  God;  for  what- 
ever Hkeness  there  is  in  man  to  him,  there  is,  at  the  same  time, 
an  infinite  dissimilitude,  or  disproportion,  as  was  before  ob- 
served, when  we  considered  the  difference  betv/een  those  di- 
vine attributes,  which  are  called  incommunicable,  from  others, 
v/hich  some  call  communicable. 

If  it  be  enquired,  wherein  the  image  of  God  in  man  con- 
sists ?  It  would  be  preposterous  and  absurd,  to  the  last  de- 
gree, to  suppose  that  this  has  any  respect  to  the  lineaments  of 
the  body ;  for  there  is  a  direct  opposition  rather  than  simili- 
tude, between  the  spirituality  of  the  divine  nature,  and  the 
bodies  of  men.  And,  indeed,  it  would  have  been  needless  to 
have  mentioned  this,  had  not  some  given  occasion  for  it,  by 
perverting  the  sense  of  those  scriptures,  in  which  God  is  re- 
presented, in  a  metaphorical  way,  in  condescension  to  our 
common  mode  of  speaking,  as  though  he  had  a  body,  or  bodi- 
ly parts;  from  whence  they  have  inferred,  that  he  assumed  a 
body,  at  first,  as  a  model,  according  to  which  he  would  frame 
that  of  man ;  which  is  not  only  absurd,  but  blasphemous,  and 
carries  it  own  confutation  in  it. 

There  are  others,  who  suppose  that  man  was  made  after  the 
image  of  Christ's  human  nature,  which,  though  it  doth  not  al- 
together contain  so  vile  a  suggestion  as  the  former,  yet  it  is 
groundless  and  absurd,  inasmuch  as  Christ  was  made  after  the 
likeness  of  man,  as  to  what  concerns  his  human  nature,  Phil, 
ii.  7.  and  man,  in  that  respect,  was  not  made  after  his  image. 

And  to  this  let  me  add,  that  when  the  scripture  spe  ks  of 
man,  as  made  after  the  image  of  God,  it  plainly  gives  us 
ground  to  distinguish  between  it  and  that  glory  which  is  pecu- 
liar to  Christ,  who  is  said  not  only  to  be  made  after  his  image, 
but  to  be  the  image  of  the  invisible  God^  Col.  i.  15.  and  the  ex' 


IHE  CREATION  OF  UAS.  4.o 

press  image  of  his  person^  Hcb.  i.  3.  and  therefore  that  there  is, 
in  tliis  respect,  such  a  similitude  between  the  Father  and  Son, 
us  cannot,  in  any  sense  be  apphed  to  the  hkeness,  which  is 
said  to  be  between  God  and  the  creature. 

Moreover,  when  we  speak  of  man,  as  made  after  the  image 
of  God,  as  consisting  in  some  finite  perfections  communicated 
to  him,  we  must  carefully  fence  against  the  least  supposition, 
as  though  man  were  made  partaker  of  any  of  the  divine  per- 
fections. It  is  true,  the  apostle  speaks  concerning  believers, 
as  being  made  partakers  of  the  divine  nature^  2  Pet.  i.  4.  for 
the  understanding  of  which  we  must  take  heed,  that  we  do 
not  pervert  the  mind  of  the  Holy  Ghost  herein  ;  for  nothing 
is  intended  by  this  expression,  in  which  the  image  of  God  is 
set  forth,  but  a  sanctified  nature,  or,  as  I  would  rather /jehoose 
to  render  it,  a  divine  nature^  derived  from,  and,  in  some  re- 
spects, conformed  to  him  but  yet  infinitely  below  him. 

This  image  of  God  in  man,  in  this  answer,  is  said  to  con- 
sist particularly  in  three  things. 

1.  In  knowledge.  This  is  Vthat  we  generally  call  the  natu- 
ral image  of  God  in  man,  which  he  is  endowed  with,  as  an  in- 
telligent creature ;  not  that  the  degree  of  knowledge,  which 
the  best  of  men  are  capable  of,  contains  in  it  any  thing  proper- 
ly divine  as  to  its  formal  nature  ;  for  there  is  a  greater  dispro- 
portion between  the  infinite  knov/ledge  of  the  divine  mind,  and 
that  of  a  finite  creature,  than  there  is  between  die  ocean  and  a 
drop  of  water  :  But  it  signifies,  that  as  God  has  a  comprehen- 
sive knowledge  of  all  things,  man  has  the  knowledge  of  some 
things,  agreeable  to  his  finite  capacity,  comAiunicated  to  him  ; 
and  thus  we  are  to  understand  the  apostle's  Avords,  when  he 
ijpeaks  of  man's  being  renerued  in  knorvledge,  after  the  image  of 
him  that  created  him^  Col.  iii.  10. 

2  It  consists  in  righteousness  and  holiness.  This  some  call 
the  nior^l  image  of  God  in  man  ;  or,  especic^lly  if  we  consider 
it  as  re.stored  in  sanctification,  it  may  more  properly  be  called 
his  supernatural  image,  and  it  consists  in  the  rectitude  of  the 
human  nature,  as  opposed  to  that  sinful  deformity  and  blemish, 
which  renders  fallen  man  imlike  to  him.  Therefore  we  must 
consider  him,  at  first,  as  made  upright,  Eccles.  vii.  29.*  so  that 
there  was  not  the  least  tincture,  or  taint  of  sin,  in  his  nature, 
or  any  disposition,  or  inclination  to  it ;  but  all  the  powers  and 
faculties  of  the  soul  were  disposed  to  answer  the  ends  of  its 
creation,  and  thereby  to  glorify  God. 

And  to  this  some  add,  that  the  image  of  God,  in  man,  con- 
sisted in  blessedness  ;  so  that  as  God  is  infinitely  blessed  in  the 
enjoyment  of  his  own  perfections,  man  was,  in  his  way  and 
measure,  blessed,  in  possessing  and  enjoying  those  perfections, 
which  he  rccdved  from  God.     But,  though  this  be  true,  yet  I 


4*4.  THE  CREATION  OF  MAK. 

would  rather  choose  to  keep  close  to  the  scripture  mode  qT 
speaking,  which  represents  the  image  of  God  in  man,  as  con- 
sisting in  righteousness  a7id  true  holiness^  Eph.  iv.  24. 

Man,  being  thus  made  after  the  image  of  God,  is  farther  said 
in  this  answer,  to  have  the  law  of  God  written  in  his  heart, 
and,  power  to  fulfil  it.  Herein  God  first  made,  and  then  dealt 
with  him  as  a  reasonable  creature,  the  subject  of  moral  govern- 
ment ;  and,  that  this  law  might  be  perfectly  understood,  it  was 
v^ritten  on  his  heart,  that  hereby  he  might  have  a  natural  know- 
ledge of  the  rule  of  his  obedience,  and  might,  with  as  little  dif- 
ficulty, be  apprised  of  his  duty  to  God,  as  he  was  of  any  thing 
that  he  knew,  as  an  intelligent  creature. 

And  inasmuch  as  he  was  indispensably  obliged  to  yield  obe- 
dience to  this  law,  and  the  consequence  of  violating  it  would 
be  his  ruin,  God,  as  a  just  and  gracious  Sovereign,  gave  him 
ability  to  fulfil  it ;  so  that  he  might  not,  without  his  own  fault, 
by  a  necessity  of  nature,  rebel  against  him,  and  so  plunge  him- 
self into  inevitable  misery. 

3.  It  is  farther  observed,  that  the  image  of  God,  in  man,  con- 
sisted in  man's  dominion  over  the  creatures.  This  is  express- 
ly revealed  in  scripture,  when  God  says.  Let  us  make  man  in 
our  image^  after  our  likeness^  and  let  the^n  have  dominion  over 
thejish  of  the  sea^  and  over  the  fowl  of  the  air^  a7id  over  the  cat- 
tle^ and  over  all  the  earthy  and  over  every  creeping-  thing-  that 
creepeth  upon  the  earthy  Gen.  i.  26.  and  the  Psalmist  describes 
this  dominion  in  other  words,  though  not  much  differing,  as  to 
tlie  general  import  thereof,  when  he  says.  Thou  madest  him  to 
have  dominion  ov^  the  works  of  thy  hands  ;  thou  hast  put  all 
things  under  his  feet :  All  sheep  and  o.ren;  yca^  and  the  beasts 
of  the  f  eld ^  the  foxvl  of  the  air,  and  the  fish  of  the  sea^  andxvhat- 
soever  passeth  through  the  paths  of  the  seas,  Psal.  viii.  6 — 8- 
This  dominion  consisted  in  the  right  which  he  had  to  use  and 
dispose  of  the  inferior  creatures,  for  his  comfort  and  delight, 
and  to  serve  him,  in  all  things  necessary,  for  the  glorifying  his 
Creator,  though  he  had  no  right,  nor  inclination,  in  his  state 
of  integrity,  to  abuse  them,  as  fallen  man  does,  in  various  in- 
gtances. 

VI.  The  last  thing  observed  in  this  answer,  is  that  notwith- 
standing the  advantageous  circumstances,  in  v/hich  man  was 
created,  yet  he  was  subject  to  fall;  by  which  we  are  not  to  un- 
derstand that  he  was  forced  or  compelled  to  fall,  through  any 
necessity  of  nature;  for  that  would  have  been  inconsistent 
with  the  liberty  of  his  will  to  what  was  good,  or  that  rectitude 
of  nature,  whereby  he  was  not  only  fitted  to  perfonn  perfect 
obedience,  but  to  avoid  every  thing  that  has  a  tendency  to  ren- 
der him  guilty  before  God,  and  thereby  to  ruin  him. 

Aft  for  tlie  devil,  h^  had  k,o  pQwer  to  force  the  will;  nor 


THE  WORKS  OF  PROVIDENCE.  '  45 

coiiltl  he  lay  any  snare  to  entangle  and  destroy  man,  but  what 
he  had  wisdom  enough,  had  he  improved  his  faculties  as  he 
ought,  to  have  avoided:  But,  notwithstanding  all  this,  it  is  evi- 
dent that  he  was  subject  to  fall,  for  that  appears  by  the  event ; 
so  that,  though  he  had  no  disposition  to  sin  in  his  nature,  for 
God  could  not  create  a  person  in  such  a  state,  since  that  would 
render  him  the  author  of  sin,  yet  he  did  not  determine  to  pre- 
vent it;  though  this,  as  will  be  hereafter  considered,  was  a  pri= 
Allege  which  man  would  have  attained  to,  according  to  the 
tenor  of  the  covenant  he  was  under,  had  he  performed  the  con- 
ditions thereof,  and  so  would  have  been  confirmed  in  holiness 
and  happiness  ;  but  this,  it  is  certain,  he  was  not  at  first,  be- 
cause he  fell :   But  of  this,  more  under  a  following  answer. 


Quest.  XVIII.  What  are  God's  xvorks  of  Providence  ? 

Answ.  God's  v^orks  of  Providence  are  his  most  holy,  wise, 
and  powerful  preserving  and  governing  all  his  creatures;  or- 
dering  them,  and  all  their  actions,  to  his  own  glory. 

IN  speaking  to  this  answer,  we  must  consider  w^hat  we  are  to 
understand  by  providence  in  general.  It  supposes  a  crea- 
.  ture  brought  into  being ;  and  consists  in  God's  doing  every 
thing  that  is  necessary  for  the  continuance  thereof,  and  in  his 
ordering  and  over-ruling  second  causes,  to  produce  their  re- 
spective effects,  under  the  direction  of  his  infinite  wisdom,  and 
the  influence  of  his  almighty  power.  It  is  owing  to  this  that 
all  things  do  not  sink  into  nothing,  or  that  every  thing  has 
what  it  wants  to  render  it  fit  to  answer  the  end  designed  in  the 
creation  thereof.  Pursuant  to  this  general  description  of  pro- 
vidence, it  may  be  considered  as  consisting  of  two  branches,,, 
namely,  God's  .upholding,  or  preserving,  all  creatures;  and 
enabling  them  to  act  by  his  divine  concourse  or  influence  :  and 
his  governing  or  ordering  them,  and  all  their  actions,  for  his 
own  glory. 

I.  That  God  upholds  all  things,  l^iis  he  is  expressly  said 
to  do,  i>i/  the  word  of  his  poxvcr^  Heb,  i.  3.  and  it  may  be 
larther  evinced,  if  we  consider  that  God  alone  is  independ- 
ent, and  self-sufficient,  therefore  the  idea  of  a  creature  im- 
plies in  it  dependence;  that  which  depended  on  God  for 
its  being,  must  depend  on  him  for  the  continuance  there- 
of. If  any  creature,  in  this  lower  world,  could  preserve 
itself,  then  surely  this  migiu  be  said  of  man,  the  most 
excellent  part  thereof;  But  it  is  certain,  that  man  cannot  pre- 
serve himself;  for  if  he  could,  he  would  not  be  subject  to  those 
decays  of  nature,  or  those  daily  infirmities,  which  all  ire  liabl'" 

Vol,  JL  G 


4.&  THE  WORKS  or  PROVIDENCEf 

unto ;  and  he  would,  doubtless  preserve  himself  from  dying^ 
for  that  is  agreeable  to  the  dictates  of  nature,  which  would, 
were  it  possible  for  him  to  do  it,  prevent  itself  from  being  dis- 
solved. And  if  man  could  preserve  himself  in  being,  he  might, 
and  doubtless,  would,  by  his  own  skill,  maintain  himself  in  a 
prosperous  condition  in  this  world,  and  always  lead  a  happy 
life,  since  this  is  what  nature  cannot  but  desire :  But,  inasmuch 
as  all  are  liable  to  the  afflictions  and  miseries  of  this  present 
state,  it  plainly  argues  that  they  are  unavoidable,  and  conse- 
quently that  there  is  a  providence  that  maintains  men,  and  all 
other  creatures,  in  that  state  in  which  they  are. 

In  considering  the  upholding  providence  of  God,  we  must 
observe,  that  it  is  either  immediate,  or  mediate.  The  former 
of  these  consists  in  his  exerting  that  power,  by  which  we  live, 
move,  and  act,  which  is  sometimes  called  the  divine  manuten- 
ency;  and  this  cannot  be  exerted  by  a  finite  medium,  any  more, 
than  that  power  that  brought  all  things  into  being. 

But  besides  this,  God  is  said,  according  to  the  fixed  laws  of 
nature,  to  preserve  his  creatures  by  the  instrumentality  of 
second  causes.  Thus  life  is  maintained  by  the  air  in  which 
we  breathe,  and  the  food,  by  which  we  are  nourished  ;  and 
4Every  thing  that  tends  to  our  comfort  in  life,  is  communicated 
to  us  by  second  causes,  under  the  influence  and  direction  of 
providence,  to  which  it  is  as  much  to  be  ascribed,  as  though  it 
v/ere  brought  about  without  means :  thus  Jacob  considers  God, 
as  giving  him  bread  to  eat^  and  raimeiit  to  put  on^  Gen.  xxviii. 
20.  whateyer  diligence  or  industry  was  used  by  him  to  attain 
them  J  and  pod  is  elsewhere  said  to  give  food  to  all  Jlesh; 
PsaJ.  cxxxvi.  25.  and,  concerning  brute  creatures,  it  is  said. 
These  xvait  all  upon  thee^  that  thou  mayest  give  them  their  meat 
indue  season;  that  thou  giv  est  them^  they  gather  ;  thou  openest 
ihy  hand^  they  are  Jilled  xuith  good^  Psal.  civ.  27,  28. 

II.  God  governs  all  things  by  his  providence,  so  that  nothing 
happens  by  chance  to  him.  This  appears  from  those  admira- 
ble displays  of  wisdom,  which  come  under  our  daily  observa- 
tion, in  the  government  of  the  woi'ld.  Many  things  are  or- 
dered to  subserve  such  ends,  as  are  attained  by  them  without 
their  own  knowledge  ;  as  the  sun  and  other  heavenly  bodierj 
which  are  a  common  blessing  to  this  lower  world  ;  so  the 
rain,  the  air,  vapours,  minerals,  beasts,  vegetables,  and  all 
other  creatures,  below  men,  answer  their  respective  ends,  with- 
out their  own  design,  and  not  by  the  will  or  management  of 
any  intelligent  creature  therefore  it  must  be  by  the  direction 
of  providence. 

That  there  is  a  providence,  that  governs  the  world,  is  so  ob- 
vious a  truth,  that  it  has  been  denied  by  none,  but  the  most 
stupid  part  of  mankind,  who  wholly  abandoned  themselves  to 
sensuality  and  libertinism,  and  hardly  owned  that  there  is  a 


TtlE  WORKS  OF  PROVIDEN.CE.  47 

God,  or  such  things  as  moral  good  or  evil ;  and  these  scarce 
deserve  the  name  of  men.*  All  others,  I  say,  have  owned  a 
providence,  as  what  is  the  necessary  consequence  of  the  belief 
of  a  God,  and  therefore  it  is  a  doctrine  founded  in  the  very  na- 
ture of  man ;  so  that  the  heathen  who  have  had  no  other  light 
thaa  that  affords,  have  expressed  their  belief  of  it,  and  have 
compared  the  divine  Being  to  a  pilot,  who  sits  at  the  helm  and 
steers  the  ship ;  or  to  one  that  guides  the  chariot  where  he 
pleases ;  or  to  a  general,  that  mai'shals  and  gives  directions  td 
the  soldiers  under  his  command  :  or  to  a  king,  that  sits  on  the 
throne,  and  gives  laws  to  all  his  subjects.  Accordingly,  the 
apostle  Paul,  when  arguing  with  the  Athenians,  from  princi- 
ples which  they  maintained,  takes  it  for  granted,  as  what  would 
not  be  contested  by  them,  that  there  was  a  providence,  when 
he  says,  In  him  vje  Ihe^  and  move^  and  have  our  being.  Acts 
xvii.  28.  And,  indeed,  this  truth  appears  to  have  been  univer- 
sally believed,  in  the  world,  by  men  of  all  religions,  whether 
true,  or  false.  As  it  is  the  foundation  of  all  true  worship ;  so, 
that  worship,  which  was  performed  by  the  heathen  as  derived 
partly  from  the  light  of  nature,  and  partly  from  tradition  i  and 
those  pi-ayers,  that  were  directed  to  God,  and  altars  erected 
for  his  service,  all  argue  their  belief,  not  only  of  God,  but  of  a 
providence ;  so  that  this  doctrine  is  agreeable  to  the  light  of 
nature,  as  well  as  plainly  evinced  from  scripture. 

III.  The  providence  of  God  extends  itself  to  all  the  actions 
of  creatures.  That  this  may  appear,  let  it  be  considered ;  that 
there  are.innumerable  effects  produced  by,  what  we  call,  second 
causes ;  this  is  allowed  by  all.  Moreover,  every  second  cause 
implies,  that  there  is  a  first  cause,  that  guides  and  directs  it. 
Now  no  creature  is  the  first  cause  of  any  action,  for  that  is  pe- 

*  It  was  denied,  indeed,  by  the  Epicureans,  mho  were  detested  by  the  better  sort 
of  heathen,  arid  reckoned  the  Libertines  of  the  respective  ages,  in  -which  they  lived; 
and,  though  they  may  occasionally  speak  of  a  God,  yet  vjere  deemed  no  better  than 
Atheists.  Diogenes  Laertius  [Vid.  in  Vit.  Epicuri,  Lib.  X.]  in  the  close  of  the  life 
of  Epicurus,  gives  a  brief  account  of  Ids  seiitimaits  about  religion, -uhich  he  lav-i 
doion  in  several  short  Aphorisms  ;  the  first  ofiuhich  begins  -with  this  memorable  pas  • 
sage,  Ts  fxaxupi^y  KUt  apSstplcv  ht*  auto  <srfin.yiu;i]x  t^u  kti  a?.?,«  (sr^tpi^u,  Quod  beatum 
&  immortale  est  neque  ipsum  negotia  habet,  neque  alii  prsebel ;  ichich  eocpression 
some  of  the  -wiser  heathen  have  taken  jiist  offence  at.  And  accordingly  Cicero,  [Vid. 
ejusd.  Lib.  I.  De  Xat.  Deor.]  referring  to  this  passage,  says,  that  whatever  ven&'u- 
tion  Epicurus  pretended  to  have  for  the  gods,  yet  he  was  no  better  than  an  Atheist, 
and  brought  a  god  into  his  philosophy,  that  he  might  ?iot  fall  under  the  displeasure 
of  the  seriate  at  Athens  .•  thu-i  he  says,  Novi  ego  Epicureos  omnia  Sigilla  veneran- 
tes;  quanquam  video  nonnuUis  videri  Epicurum,iie  in  ofFensionem  Athenienslum 
caderet,  verbis  reliquisse  Deos,  resuslulisse  :  And  Lactantius  observes  the  same 
tfiing  concerning  him,  and  describes  him  as  a  deceiver  and  a  hypocrite.  Hie  vero  si 
aliud  sensit,  &  aliud  loculus  est ;  quid  aliud  appellandus  est,  qiiam  deceptor, 
bilinguis,  malus,  &  propterea  stultus  ?  Vid.  iMctant.  de  ha  Dei,  Cap.  4.  And  ax 
for  the  Poets,  it  ivas  only  tlte  most  vain  among  titem,  -who  gave  countenance  to  im- 
morality, and  endeavoured  to  dsbauch  the  age  in  -which  they  lived,  that  gave  out  thif 
notion ;  amh  in  our  age.  this  s/'ems  to  be  one  oj  thffrat  principles  of  Deism. 


4&  THE  WORKS  or  PROVIDENCE. 

culiar  to  God,  thereibre  all  creatures  act  under  his  influence, 
that  is,  by  his  providence.  If  it  is  in  God,  not  only  that  we 
live,  but  move,  and  act,  then  there  is  no  motion,  or  action  in 
the  world,  whether  in  things  with,  or  v/ithout  life,  but  is  under 
the  influence  of  providence.  Tiierefore  we  shall  proceed  to 
consider  the  providence  of  God,  as  conversant  about  all  things, 
the  least  as  well  as  the  greatest,  and  about  things  that  are  agree- 
able, or  contrary  to  the  laws  of  nature,  and  particularly  how  it 
is  conversant  about  the  actions  of  intelligent  creatures,  such  as 
angels  and  men. 

1.  The  greatest  things  are  not  above,  nor  the  least  and  most 
inconsiderable  below  the  care  and  infiuence  of  providence,  and 
consequently  it  must  extend  itself  Uj  all  things.  The  most  ex- 
cellent of  finite  beings  are  but  creatures,  and  therefore  they 
are  dependent  upon  God,  as  much  as  the  least :  thus  it  is  said. 
Me  doth  according-  to  his  ^vill^  i?i  the  army  of  heaven^  as  well  as 
among- the  inhabitants  of  the  earthy  Dan.  iv.  35.  Sometimes  we 
read  of  the  providence  of  God,  as  conversant  about  the  most 
glorious  parts  of  the  frame  of  nature  :  it  is  by  his  influence  that 
the  sun  appears  to  perform  its  regular  motions ;  he  hath  fixed 
it  in  the  heavens,  as  in  a  tabernacle  appointed  for  it.  And  those 
creatures  that  are  most  formidable  to  men,  as  the  leviathan, 
vt'hich  is  repi-esented  as  the  fieixest  of  all  creatures,  who  abide 
in  the  sea,  and  the  lion  of  all  the  beasts  of  the  forest ;  these 
are  described  as  subject  to  his  providence,  and  receiving  their 
provisions  from  it,  Job  xli.  Psal.  civ.  21.  and  the  inconsider- 
able sparroxv  doth  not  fall  to  the  ground  without  it,  Matt.  x. 
29,  30.  and  the  very  hairs  of  our  head  are  all  numbered ;  which 
is  a  proverbial  expression,  to  denote  the  particular  concern  of 
providence,  as  conversant  about  the  most  minute  actions  of  life. 

2.  The  providence  of  God  is  conversant  about  those  things 
■which  come  to  pass,  either  agreeably,  or  contrary,  to  the  fixed 
Jaws  of  nature,  the  whole  frame  whereof  is  held  together  by 
him  :  the  successive  returns  of  seed-time  and  harvest^  smmner 
and  winter^  day  and  nighty  are  all  ordered  by  him,  Gen.  viii. 
22.  the  elements  and  meteors  are  subject  to  his  appointment; 
Fire  and  hail,  snoxv  and  vapour^  and  stormy  zvind^  fulfil  his 
word,  Psal.  cxlviii.  8.  He  looketh  to  the  ends  of  the  earth,  and 
seeth  under  the  xvhole  heaven,  to  make  the  weight  for  the  winds, 
and  he  weigheth  the  xvaters  by  measure;  xvhcn  he  made  a  de- 
cree for  the  rain,  and  a  way  for  the  lightning  of  the  thundery 
Job  xxviii.  24' — 26. 

And  as  for  eflfects,  that  are  above,  or  contrary  to  the  course 
of  nature,  these  are  subject  to,  and  ordered  by,  his  providence. 
It  was  contrary  to  the  course  of  nature  for  the  ravens,  which 
are  birds  of  prey,  to  bring  provisions  to  mankind,  yet  these 
were  ordeerd  to  bring  a  supply  of  food  to  the  prophet, Elijah, 


THE  WORKS  OF  PROVIDENCE.  49 

i  Kings  xvll.  4.  And  the  lions,  who  knew  no  difference  be- 
tween Daniel  and  his  persecutors,  and  were  naturally  inclined 
to  devour  one,  as  well  as  the  other,  were  obliged  to  make  a 
distinction  between  them,  and  not  to  hurt  the  one,  but  imme- 
diately to  devour  the  other,  Dan.  vi.  22,  24.  And  a  whale 
was  provided,  by  providence,  to  receive  and  bring  the  prophet 
Jonah  to  land,  when  cast  into  the  sea,  chap.  i.  17.  So  the  fire 
had  no  power  over  Shadiach,  Meshach,  and  Abed-ncgo,  when 
thrown  into  it,  but  immediately  consumed  those  who  were  or- 
dered to  cast  them  in,  Dan.  iii.  22,  27. 

3.  We  shall  consider  providence,  as  conversant  about  intel- 
ligent creatures,  and  more  particularly  man,  the  most  excellent 
creature  in  this  lower  world.  He  is,  as  it  were,  the  peculiar 
care,  and  darling  of  providence ;  as  it  has  rendered  him  capa- 
ble of  enjoying  the  blessings  of  both  worlds,  fitted  him  to  glo- 
rify God  actively,  as  well  as  objectively,  and  governs  him  in  a 
way  suited  to  his  nature,  and  as  one  who  is  designed  for  greater 
things,  than  other  creatures  below  him  are  capable  of.  Here 
we  shall  consider  the  providence  of  God,  as  ordering  the  state 
and  condition  of  men  in  this  world,  and  then  speak,  more  par- 
ticularly of  it,  as  conversant  about  the  moral  actions  of  men, 
considered  as  good  or  bad. 

Firsts  To  consider  the  providence  of  God,  as  it  respects  the 
state  and  condition  of  man  in  this  life  ;  and,  in  particular,  Avhat 
respects  not  only  his  natural,  but  religious  interests. 

(1.)  There  is  a  peculiar  care  of  providence  extended  towards 
us,  in  our  birth  and  infancy.  The  Psalmist  acknowledges  this, 
when  he  says.  Thou  art  he  that  took  me  out  of  the  xvomb  ;  thou 
didst  make  me  hope  xvhen  I  xvas  upon  my  mother'' s  breasts ;  I 
ivas  cast  upon  thee  from  the  womb;  thou  art  my  God  from  viy 
mother'^s  belly^  Psal.  xxii.  9,  10.  Providence  has  provided  the 
breast,  and  the  most  proper  food  contained  therein,  for  the 
nourishment  of  the  infant,  at  its  first  coming  into  the  world ; 
and  it  has  put  those  tender  bowels  into  the  parents,  to  whose 
immediate  care  they  are  committed,  that,  without  any  argu- 
ments, or  persuasive  motives  thereunto,  besides  what  nature 
suggests,  they  cannot,  unless  divested  of  all  humanity,  and  be- 
coming worse  than  brutes,  neglect  and  expose  it  to  harm.  Thus 
the  prophet  says,  Can  a  xvoman  forget  her  sucking  child^  that 
she  should  not  have  compassioji  on  the  so7i  of  her  xvomb  P  Isa. 
xlix.  15.  Therefore,  be  the  parents  never  so  poor,  there  is 
somcthihg  in  nature  that  inclines  them  rather  to  sufftr  them- 
selves, than  that  the  helpless  infant  shoidd  be  exposed  to  suf- 
fer through  their  neglect ;  which  is  a  peculiar  instance  of  the 
care  of  providence.  To  this  we  may  add,  the  time,  and  place 
in  which  we  were  born,  or  live;  the  circumstances  of  our  pa- 
'  r-nts,  as  to  what  concerns  the  world,  especially  if  they  arc  such 


\ 

50  TII£  V/ORKS  OF  PROVIDENCE- 

who  are  religious  themselves,  and  earnestly  desire  that  ihtii 
children  may  become  so,  and  endeavour  to  promote  their  spi- 
ritual, as  well  as  their  temporal  weifai-e.  These  are  all  instan- 
ces of  the  care  of  providence. 

(2.)  We  shall  now  consider  the  concern  of  providence  for 
man  in  his  childhood,  and  advancing  years.  This  discovers  it- 
self in  furnishing  us  with  natural  capacities  to  receive  instruc- 
tion, which  are  daily  improved,  as  we  grow  in  years ;  and, 
though  every  one  has  not  an  equal  degree  of  parts,  fitting  him 
for  some  station  in  life,  that  others  are  qualified  for,  yet  most 
are  endowed  with  that  degree  thereof,  as  may  fit  them  for  the 
station  of  life,  in  which  they  are  placed,  so  that  they  may  glo- 
rify God  some  way  or  other,  in  their  generation. 

(3.)  We  shall  consider  the  care  of  providence,  respecting 
various  other  ages  and  conditions  of  life.  It  is  this  that  fixes 
the  bounds  of  our  habitation,  determines  and  over-rules  the  ad- 
vantages or  disadvantages  of  conversation  ;  the  secular  callings^ 
or  employments,  which  we  are  engaged  in,  together  with  the 
issue  and  success  thereof.  Again,  health  and  sickness,  riches 
and  poverty,  the  favour  or  frowns  of  men ;  the  term  of  life, 
whether  long  or  short,  all  these  are  under  thexjirection  of  pro- 
vidence :  One  dieth  in  his  full  strejigth^  behig  wholly  at  ease  and 
quiet.  His  breasts  are  full  of  milk  ^  and  his  bones  are  moistened 
•with  marrotv-  And  another  dieth  in  the  bitterness  of  his  soul^ 
a7id  never  cateth  with  pleasure^  Job  xxi.  23 — 25.  Likewise,  as 
to  what  respects  the  injurious  treatment  we  meet  with  from 
men ;  providence  is  so  far  concerned  about  it,  as  that  it  some- 
times permits  it  for  thd  trial  of  our  graces ;  and  at  other  times 
averts  the  evil  designed  against  us,  by  softening  their  tempers, 
allaying  their  resentments  ;  /is  in  the  instance  of  what  respected 
Laban's  and  Esau's  behaviour  towards  Jacob ;  or  else  finds 
some  way  to  deliver  us  from  the  evil  intended  against  us. 

(4.)  We  shall  now  (Consider  the  providence  of  God,  as  re- 
specting, more  especially,  the  spiritual  concerns  of  his  people. 
There  are  some  kind  foot-steps  thereof,  that  have  a  more  im- 
^nediate  subserviency  to  their  conversion ;  particularly,  their 
being  placed  under  the  means  of  grace,  either  bringing  the  gos- 
pel to  them,  or  ordering  their  abode  where  it  is  preached,  and 
that  in  such  a  way,  as  is  most  adapted  to  awaken,  instruct,  con- 
vert, or  reprove,  as  means  conducive  to  that  great  end.  More- 
over, it  is  very  remarkable  in  casting  our  lot,  v/here  we  may 
contract  friendship  and  Intimacy  with  those,  whose  conversa- 
tion and  example  may  be  made  of  use  to  us,  for  our  conviction, 
imitation,  and  conversion. 

And  to  this  let  me  add,  that  sometimes  there  is  a  peculiar 
hand  of  providence,  in  sending  afflictions,  which  are  sanctified, 
and  rendered  means  of  grace,  and  have  a  tendency  to  awaken 


THE  WORKS  or  PROVIDENCE.  51 

men  out  of  their  carnal  security.  This  is  one  way  whereby  God 
speaks  to  man,  to  withdraw  him  from  his  purpose^  and  hide 
pride  from  him.  Job  xxxiii.  14,  17,  19.  Sometimes  God  makes 
his  exemplary  judgments,  that  are  abroad  in  the  world,  effec- 
tual to  warn  others  to  flee  from  the  wrath  to  come.  And  as  for 
the  preaching  of  the  gospel,  there  is  a  peculiar  hand  of  provi-' 
dence,  sometimes  in  giving  a  suitable  word,  in  which  case  God 
often  over-rules  the  thoughts  and  studies  of  his  ministers  ;  so 
that  they  are,  as  it  were,  directed  without  their  own  fore- 
thought relating  to  this  event,  to  insist  on  such  a  subject,  that 
God  designs  to  make  instrumental  for  the  conversion  of  souls. 
This  he  sets  home  on  the  consciences  of  men,  keeps  it  fixed  on 
the  imagination  of  the  thoughts  of  their  hearts,  and  enables 
them  to  improve  it  to  his  glory  in  the  conduct  of  their  lives. 

Secondly,  We  shall  proceed  to  consider  the  providence  of 
-God,  as  conversant  about  the  actions  of  men.  If  other  crea- 
tures are  dependent  on  him,  in  acting,  as  well  as  existing,  then 
certainly  man  must  not  be  exempted  irom  this  dependence. 
There  are  several  scriptures  which  speak  of  intelligent  crea- 
tures, as  under  the  influence  of  providence.  Thus  it  is  said. 
The  ki7ig'*s  heart  is  in  the  hand  of  the  Lord;  as  the  rivers  of 
water,  he  tiirneth  it  whithersoever  he  xcill,  Prov,  xxi.  1.  and 
elsewhere  the  prophet  saj^s,  0  Lord,  L  knoro  that  the  xuay  of 
man  is  7iot  in  himself;  it  is  not  in  man  that  uoalketJi  to  direct 
his  steps,  Jer.  x.  23.  that  is,  he  cannot  manage  himself  in  the; 
conduct  of  life,  either  as  an  intelligent  creature,  or  as  abeliever, 
without  supposing  the  natural  or  spiritual  influence  of  divine 
providence. 

Now  these  actions  are  considered  as  moral,  and  so  agreea- 
ble or  contrary  to  the  divine  law,  in  which  different  respects 
they  are,  either  good  or  bad. 

(1.)  We  shall  consider  the  providence  of  God,  as  conver- 
sant about  the  good  actions  of  men ;  and  it  is  so,  not  only  by 
upholding  the  powers  and  faculties  of  the  soul,  in  acting,  or  i« 
giving  a  law,  which  is  the  rule  thereof;  nor  is  it  only  conver- 
sant about  them,  in  an  objective  way,  or  by  moral  suasion,  as 
iffording  rational  argimients  or  indutements  thereunto,  but  as 
implanting  and  exciting  that  principle,  by  which  we  act;  espe- 
cially, as  it  respects  the  work  of  grace  in  the  souls  of  men, 
which  is  what  we  call  the  gracious  dispensation  of  providence, 
exercised  towards  men,  not  barely  as  intelligent  creatures,  but 
as  believers.  But  this  we  shall  not  insist  on  at  present,  because 
we  shall  be  led  to  speak  to  it  under  some  folloAving  answers, 
which  more  particularly  set  forth  the  grace  of  God  as  displayed 
in  the  gospel.  We  are  now  to  consider  the  actions  of  men  iu 
a  more  general  view ;  which,  when  v,'t  style  them  good,  it  is 
pnly  as  containing  in  tliem  a  less  degree  of  conformity  to  the 


52  THE  WORKS  OF  PROVIDENCE^ 

divine  law ;  but  refer  the  consideration  of  the  goodness  of  ac- 
tions, as  under  the  influence  of  special  grace,  to  its  proper  place. 
All  that  we  shall  observe  at  present  is,  that  every  thing  that  is 
good,  in  the  actions  of  intelligent  creatures,  is  under  the  direc- 
tion and  influence  of  providence.  This  does  not  carry  the  least 
appearance  of  a  reflection  on  the  divine  perfections,  while  we 
suppose  God  to  be  the  Governor  of  intelligent  creatures,  acting 
as  such ;  and  therefore,  I  presume,  it  will  not  be  much  con- 
tested, by  any  who  allow  a  providence  in  general.    But, 

(2.)  We  shall  proceed  to  consider  the  providence  of  God,  as 
conversant  about  evil  actions.  This  is  a  subject  which  contains 
in  it  a  very  great  difficulty ;  for  we  must  use  the  utmost  cau- 
tion, lest  we  advance  any  thing  that  may  argvie  him  to  be  the 
author  of  sin ;  and  yet  we  are  not  to  suppose  that  the  provi- 
dence of  God  is  to  be  wholly  excluded  from  those  actions  that 
are  sinful;  for  there  is  certainly  some  meaning  in  such  scrip- 
tures as  these,  when  God  savs,  concerning  Pharaoh,  I  xvill  har- 
den his  hearty  Exod.  iv.  21.  and,  Sihon  king  of  Heshbon  xvould 
not  let  us  pass  by  him;  for  the  Lord  thij  God  hardened  his 
hearty  and  made  his  heart  obstinate^  that  he  might  deliver  him 
into  thy  hand^  Deut.  ii,  30.  and  elsewhere  it  is  said,  concern- 
ing Shimei,  The  Lord  said  unto  him  curse  Davidy  2  Sam.  xvi. 
10.  and,  concerning  Joseph's  brethren,  who  sold  him  into 
Egypt,  it  is  said,  It  xvas  7iat  you  that  sent  me  hither^  but  God^ 
Gen.  xlv.  8.  and  concerning  the  false  prophets  that  deceived 
Ahab,  it  is  said.  The  Lord  hath  put  a  lying  spirit  in  the  ruouth 
of  all  these  thy  prophets ^  1  Kings  xxii.  22.  These,  and  such-like 
scriptures,  are  not  to  be  expunged  out  of  the  Bible,  but  ex- 
plained in  a  way  consistent  with  the  divine  perfections ;  and 
nothing  can  be  inferred  from  them,  if  this  be  not,  that  the  pro- 
vidence of  God  is  some  way  conversant  about  those  actions 
that  are  sinful ;  but  yet  it  is  not  in  such  a  way,  as  either  ar- 
gues him  to  be  the  author  or  appi-over  of  sin.  (a)  Accordingly  I 
would  choose  to  express  myself,  concerning  this  matter,  to  this 
effect :  That  the  providence  of  God  is  conversant  about  those 
actions,  to  which  sin  is  annexed,  rather  than  that  it  is  conver- 
sant about  sin  itself,  or  "the  obliquity,  or  sinfulness  thereof. 
Now,  that  we  may  understand  this  matter,  we  must  distinguish 
between  what  is  natural,  and  what  is  sinful  in  an  action ;  the 
former  is  from  God ;  the  latter,  from  ourselves.  This  is  often 
illustrated  by  such  similitudes  as  these.  The  motion  of  a  bowl 
is  from  the  hand  that  throws  it ;  but  the  irregularity  of  the  mo- 
tion is  from  tlie  bias  that  turns  it  aside.  So  the  motion  of  a 
horse  is  excited  by  the  whip,  or  spur  of  the  rider ;  but  il  it  goes 
lame,  the  defect,  or  halting  that  it  has  in  its  motion,  proceeds 
from  an  inward  indisposition  in  the  horse,  and  not  from  the 
rider.    Others  illustrate  it  by  a  similitude,  taken  from  the«un  c 

(rr)  Vide  ante.  Vol.  I.  p.  5l2i  in  note. 


THE  WORKS  OF  PROVIDENCE.  53 

drawing  forth  vapours  from  the  earth,  by  that  heat,  which  has 
a  tendency  to  exhale  them^  but  the  stench  that  attends  wliat  is 
^exhaled  from  a  dunghill,  is  not  from  the  sun,  but  from  the  na- 
ture of  the  subject  from  whence  it  is  drawn  forth.  So  the  pro- 
vidence of  God  enables  sinners  to  act  in  a  natural  way  ;  but 
the  sinfulness,  irregularity,  or  moral  defects,  that  attend  those 
actions,  is  from  the  corruption  of  our  own  nature  :  or,  to  speak 
more  plainly,  the  man  that  blasphemes,  could  not  think,  or  ut- 
ter his  blasphemy,  without  the  concurrence  of  the  common 
providence  of  God,  which  enables  him  to  think  or  speak.  These 
are  natural  actions ;  but  that  the  thoughts,  or  tongue,  should 
be  set  against  God,  or  goodness,  that  is  from  the  depravity  of 
gur  nature. 

Again,  to  kill,  or  take  away  the  life  of  a  man,  is,  in  some 
respects,  a  natural  action,  as  it  cannot  be  done  without  thought, 
er  strength  to  execute  what  we  design.  These  are  the  gifts  oi' 
providence,  and,  in  this  respect  God  concurs  to  the  action.. 
Thus  Joab  could  not  have  killed  Abner,  or  Amasa,  if  he  had 
not  had  a  natural  power  to  use  the  instrument,  with  which  he 
did  it.  This  was  from  God ;  but  the  malice,  that  prompted 
him  to  abuse  these  gifts  of  providence,  and  his  hypocritical 
subtilty,  and  that  dissimulation,  or  disguise  of  friendship,  which 
gave  him  an  opportunity  to  execute  his  bloody  design,  was 
from  the  wickedness  of  his  own  heart. 

Thus  having  considered,  that  the  providence  of  God  may  be 
conversant  about  that  which  is  natural  in  a  sinful  action,  with- 
out reflecting  dishonour  on  him,  as  the  author  of  sin ;  v/e  shall 
now  proceed  to  consider,  in  what  manner  it  is  conversant  about 
such  actions,  by  which  we  may  better  understand  the  sense  of 
those  scriptures,  which  were  but  now  referred  to ;  and,  I  hope, 
nothing  therein  will  be  accounted  derogatory  to  the  divine  glo- 
r}^,  when  we  observe, 

1.  That  the  providence  of  God  may  be  conversant,  in  an 
objective  way,  about  those  actions  to  which  sin  is  annexed. 
without  his  being  the  author,  or  approver  of  it.  Sin  would  not 
be  committed,  in  many  instances,  if  there  were  not  some  ob- 
jects presented,  which  give  occasion  thereunto.  The  object  that 
presents  itself  may  be  from  God,  when  the  sin,  which  is  occar 
sioned  thereby,  is  from  the  corruption  of  our  nature.  Thus 
Joseph's  brethren  would  not  have  thought  of  killing,  or  selling 
him  into  Egypt,  at  least,  when  they  did,  if  he  had  not  obeyed 
his  father's  command,  in  going  to  deliver  his  message,  and  sec 
how  it  fared  with  them.  Providence  ordered  his  going  to  en- 
quire of  their  welfare,  and  hereby  the  object  was  presented  to 
them,  which  their  own  corrupt  nature  inclined  them  to  abuse ; 
so  that,  as  soon  as  they  saw  him,  they  entered  into  a  conspiracy 
against  him.   In  the  former  of  these  respects,  in  whic«  the  pro- 

Vol.  II.  H 


'54  THE  A^ORKS  O?  PROVIDENCC. 

vidence  of  God  was  thus  objectively  conversant  about  this  ac- 
tion, God  is  said  to  have  sent  Joseph  into  Egypt;  though  every 
circumstance,  tliat  was  vile  and  sinful  therein,  was  -from  them- 
selves. 

Again,  in  the  instance  before  mentioned,  of  Shimei^s  cursing 
David :  Providence  was  conversant  about  this  action,  so  far,  as 
it  ordered  that  David  should  come  by  at  that  time  when  Shimei 
was  there,  otherwise  he  would  not  have  cursed  him ;  and  when 
it  is  said,  in  the  scripture  but  now  mentioned.  The  Lord  said 
unto  Shimei^  Curse  David ;  the  meaning  is  this;  the  Lord  hath 
brought  me  into  so  low  a  condition,  that  the  vilest  persons, 
,  who,  before  this  time,  were  afraid  to  open  their  mouths  against 
me,   now  take    occasion  to    give  vent  to  their  malicious  re- 
proaches, as  Shimei  did ;  the  providence  of  God  was  conver- 
•sant  about  this  action,  in  an  objective  way.    Now,  whitt  it  is 
so  conversant  about,  that,  according  to  the  scripture-mode  of 
speaking,  God  is  said  to  do ;  as   when  the  man-slayer  killed 
one,  through  inadvertency,  who  was  presented  as  an  object  to 
him,  God  is  said  hereby  to  deliver  him  into  his  hand^  Exod, 
sxi.  13.  yet  in  all  sinful  actions,  God's  presenting  the  object, 
does  not  render  him  the  author  of  that  sin,  which  is  to  be  as- 
cribed to  the  corruption  of  nature,  that  took  occasion  to  exert 
itself  by  the  sight  of  it.  This  will  farther  appear,  if  we  consider, 
(1.)  That  such  an  object  might  ha\^  been  presented,  and  the 
sinful  action  not  have  ensued  hereupon :  thus  the  xvedge  of 
gold^  and  the  Bab'jhnish  gartnent^  were  no  temptation  to  other 
Israelites,  ivho  saw  them  among  the  spoils  of  Jericho^  as  well 
as  Achan,  though  they  were  so  to  him,  through  the  covetous 
ness  of  his  own  temper,  and  the  corruption  of  his  nature,  th  ,.;, 
discovered  itself,  and  internctlly  moved  him  to  this  sinful  action. 
(2.)  Such  objects  are  not  presented  by  providence,  as  de- 
signing hereby  to  ensnare,  or  draw  persons  to  sin,  though  God 
knows  that  they  will  take  occasion  to  sin  thereby;  but  there, 
are  other  ends  of  their  being  presented,  which  maj'  be  illustrated 
by  a  particular  instance.     God  knows,  that  if  the  gospel  be 
preached,  some  will  take  occasion  to  reproach  it :   He  orders, 
notwithstanding,  that  it  shall  be  preached;  not  that  men  naight 
take  occasion  to  do  this,  but  that  those,  whom  he  has  ordained 
to  eternal  life  might  be  converted  by  it.     So  our  Saviour  ap- 
peared publickly  at  the  feast  of  the  passover,  though  he  knew 
that  the  Jews  would  put  him  to  death ;  the  end  of  his  going  to 
Jerusalem  was  not  that  he  might  draw  forth  their  corruption, 
but  that  he  might  finish  the  work,  which  he  came  into  the  world 
about :   He  was  at  that  time  engaged  in  his  Father's  work,  but 
they  performed  that  v/hich  they  were  prompted  to  do,  by  satan 
SUid  their  own  Avicked  henrts. 

2.  When  the  providence  of  God  is  said  to  be  conversant; 


T3iE  WORKS  OF  PROVIDENCE.  55 

about  sin,  it  is  in  suffering  or  permitting  it,  not  in  suggesting, 
or  tempting  to  it ;  for  no  one  ought  to  say,  as  the  apostie  Javnes 
expresses  it,  JVhen  he  is  tempted^  that  he  is  tempted  of  God;  for 
God  cannot  tempt  anij  man;  but,  when  he  is  tempted,  he  is 
draiun  arvaij  by  his  own  /usty  and  enticed^  chap.  i.  13,  14.  But, 
so  far  as  the  providence  of  God  denies  restraining  grace,  frora 
■whence  corrupt  nature  takes  occasion  to  break  forth,  it  is  con- 
versant about  sin  occasionally,  not  eftectualiy;  as  when  the 
banks,  or  fiood-gatcs,  that  keep  the  waters  within  their  due 
bounds,  are  broken  down,  by  ihe  owner  thereof,  who  does  not 
think  fit  to  repair  them,  the  waters  will,  according  to  the  course 
of  nature,  overflow  the  country ;  or  if  the  hedge,  or  inclosure, 
that  secures  the  standing  corn,  be  taken  away,  the  beasts,  by  a 
propensity  of  nature,  will  tread  it  down,  and  devour  it ;  so  if 
that  which  would  have  a  tendency  to  restrain,  or  prevent  sin, 
be  taken  away,  it  will  be  committed;  and  the  providence  of 
God  may  do  this,  either  in  a  way  of  sovereignty,  or  as  a  punish- 
ment for  former  sins  committed,  without  being  charged  as  the 
author  of  sin.  It  is  not  the  same,  in  this  case,  as  when  men  do' 
not  prevent  sin  in  others,  when  it  is  in  their  power  to  do  it, 
since  they  are  under  an  obligation  hereunto  :  But  God  is  under 
no  obligation  to  extend  this  privilege  unto  sinful  men ;  and 
sxjmetimes  he  suffers  that  wrath,  which  he  v/ill  not  restrain,  to 
break  forth  as  having  a  design,  some  way  or  other,  to  glorify 
himself  thereby ;  as  the  Psalmist  says.  Surely ^  the  xvrath  ofraan 
shall  praise  thee;  the  remainder  of  xvrath  thou  shalt  restrain., 
Psal.  Ixxvi.  10. 

,^.  The  providence  of  God  may  be  said  to  be  concerned  about 
sin,  in  over-ruling  it  for  his  own  glory,  and  his  people's  good  : 
In  the  former  instances,  it  discovers  itself,  before  the  sin  was 
committed ;  but,  in  this,  it  is  consequent  thereunto.  This  is  a 
wonderful  instance  of  his  wisdom,  in  that,  since  the  sinner  ob- 
stinately resolves  to  rebel  against  him,  this  shall  not  tend  to 
lessen,  but  to  illustrate  some  of  his  perfections  :  Thus  he  over- 
ruled the  wicked  action  of  Josepli's  brethren,  in  their  selling 
him  into  Egvpt,  to  presence  their  lives,  in  the  time  of  famine ; 
accordingly  he  says,  God  has  sent  7ne  before  you  to  preserve  life^ 
Gen.  xlv.  5.  And  the  vilest  action  tliat  ever  was  committed  in 
the  world,  namely,  the  crucifying  the  Lord  of  glor}%  was  over- 
ruled, for  the  saving  his  people  from  their  sins ;  and  sometimes 
we  read  of  God's  punishing  the  obstinacy  and  rebellion  of  men, 
by  giving  courage  and  success  to  their  enemies  against  them : 
Thus  Nebuchadnezzar's  success  in  arms  against  the  Jews,  was 
ordered  by  the  providence  of  God,  to  punish  their  idolatry; 
first,  by  carrying  the  greatest  part  of  them  captive,  and  then, 
when  pursuing  those  who  contraiy  to  God's  order,  fled  into 
Egypt,  by  4estroying  or  carrving  them  captive  likewise ;  and^. 


&6  THE  WORKS  OF   PROVIDE^fCl:* 

in  doing  this,  he  is  called  God^s  servant,  Jer.  xliii.  10.  not  as 
though  he  had  any  religious  regard  to  the  honour  and  com- 
mand of  God  herein;  but  his  design  was  only  to  enlarge  his 
dominions,  by  depriving  others  of  their  natural  rights ;  yet  God 
over-'ruled  this,  for  the  setting  forth  the  giory  of  his  vindictive 
justice,  against  a  sinful  people.  And  Cyrus,  on  the  other  hand, 
was  raised  up  to  be  Israel's  deliverer  from  captivity.  His  suc- 
cess in  war,  which  God  designed  should  be  subservient  there- 
unto, is  styled,  His  girding  hivi^  Isa.  xlv.  1,  5.  and  God  pro- 
mises, that  he  would  loose  the  loins  of  kings ^  to  open  before  him 
the  two  leaved  gates :  And  all  this  was  done  with  a  design  that 
he  should  give  liberty  to  his  people ;  thoi'gh  Cyrus  had  no  more 
religion,  nor  real  regard  to  the  interest  of  God  in  the  world, 
than  other  kings,  who  design  little  else  but  the  satisfying  their 
own  ambition;  for  it  is  expressly  said.  Thou  hast  not  known 
me.  God  did  not  approve  of  that  corruption,  which  might  give 
the  first  occasion  to  the  war,  or  that  injustice  that  might  appear 
in  it :  but,  notwithstanding,  he  over-ruled  it,  to  answer  the  ends 
c>f  his  own  glory* 

In  considering  the  os^er-ruling  providence  of  God,  in  order 
to  the  bringing  about  the  ends  designed,  let  it  be  farther  ob- 
served ;  that  there  are  some  things  which  seem  to  have  a  more 
direct  tendency  thereunto,  agreeably  to  the  nature  of  those  se- 
cond causes,  which  he  makes  use  of,  whereby  he  gives  us  oc- 
casion to  expect  the  event  that  will  ensue :  and,  on  the  other 
hand,  he  sometimes  brings  about  some  great  and  valuable  ends 
by  those  means,  which  at  first  view,  have  no  apparent  tenden- 
cy thereunto ;  but  they  are  over-ruled  without,  or  contrary  to 
the  design  of  second  causes,  wherein  the  admirable  wisdom  of 
providence  discovers  itself.  Thus  those  things,  which,  in  all 
appearance,  seem  to  threaten  our  ruin,  are  ordered  to  subserve 
our  future  happiness,  though,  at  present,  altogether  unexpected. 
When  there  was  such  a  dark  gloom  cast  on  the  world,  by  the 
first  entrance  of  sin  into  it,  who  would  have  thought  that  this 
should  be  over-ruled  by  providence,  to  give  occasion  to  the 
display  of  those  divine  perfections,  which  are  glorified  in  the 
work  of  oiu'  redemption  ?  I  do  not,  indeed,  like  the  expression 
of  an  ancient  writer,  who  calls  it,  Happy  sin !  that  gave  occa- 
sion to  man's  salvation ;  but  I  would  rather  say,  How  admira- 
ble was  the  providence  of  God,  which  over-ruled  the  vilest 
action  to  answer  so  great  an  end,  and  brought  so  much  good 
cut  of  that,  which,  in  itself,  was  so  great  an  evil ! 

We  might  here  give  some  particular  instances  of  the  dispen- 
sations of  providence,  by  which  God  brings  good  out  of  evil^ 
in  considering  those  lengths  which  he  hath  suffered  some  men 
to  run  in  sin,  whom  he  designed,  notwithstanding,  effectually 
to  call  and  save ;  of  which  the  apostle  Paul  was  a  very  remark- 


THE  WORKS  OF  PROVIDENCE.  o? 

able  instance,  who  considers  this  as  an  expedient,  whereby  God 
designed  to  shew  forth  all  long-suffering  as  a  pattern  to  them^ 
that  should  hereafter  believe  on  Christ  to  Ife  eternal;  and  that 
men  might  take  encouragement,  from  hence,  to  conclude,  that 
Christ  came  into  the  world  to  save  the  chif  ofsiwurs,  1  Tim. 
i.  15,  16.  And  the  injurious  treatment  which  God's  people 
have  met  with  from  their  enemies,  has  sometimes  been  over- 
ruled for  their  good.  Thus  Ishmael's  mocki7ig,  or,  as  the  apo> 
tie  calls  it,  persecuting  Isaac;  and,  as  is  more  than  probable, 
not  only  reproaching  him,  but  the  religion  which  he  professed, 
was  over-ruled,  by  providence,  for  Isaac's  good,  v,  hen  Ishmaei 
was  separated  from  him,  which  set  him  out  of  danger  of  being 
led  aside  by  his  bad  example,  as  well  as  delivered  him  from 
that  uneasiness,  which  his  opposition  to  him  would  have  occa- 
sioned :  and  it  was  most  agreeable  to  his  future  circum£i>inces, 
whom  God  designed  not  only  to  be  the  heir  of  the  family,  but 
the  propagator  of  religion  in  it. 

Again,  Pharaoh's  cruelty,  and  the  methods  used  to  prevent 
the  increasing  of  the  children  of  Israel  in  Egypt,  was  over- 
ruled by  the  providence  of  God,  so  that  they  seemed,  after  this, 
to  be  the  more  immediate  care  thereof;  and  it  is  more  parti- 
cularly remarked  in  scripture,  as  an  instance  of  the  kind  hand 
of  providence  towards  them,  that  the  more  the  Eguptians  af- 
flicted them.,  the  more  they  multiplied.,  and grav.,  Exod.  i.  12. 

Again,  the  inhuman  and  barbarous  cruelty  of  Simeon  and 
Levi,  in  slaying  the  Shechemites,  Gen.  xxxiv.  25.  brought  on 
them  a  curse  ;  and  accordingly  their  father  pronounced  it,  and 
tells  them,  that  God  xvould  divide  them  in  Jacob.,  and  scatter 
them  in  Israel.,  Gen.  xlix.  7.  %vhich,  in  particular,  had  its  ac- 
complishment in  Levi's  having  no  distinct  inheritance,  except 
those  cities  that  w^ere  appointed  to  them,  out  of  every  tribe ; 
but  this  dividing  and  scattering  them  throughout  the  whole 
country,  was  over-ruled  by  the  providence  of  God,  for  the  good 
of  his  people  in  general ;  so  that  this  tribe,  which  God  had  or- 
dained, to  teach  Jacob  his  judgments^  and  Israel  his  law.,  Deut. 
Xxxiii.  10.  might,  through  the  nearness  of  their  habitation,  be 
conveniently  situated  among  them  to  answer  that  end. 

We  might  farther  observe,  that  Saul's  unreasonable  jealousy 
and  fury,  with  which  he  persecuted  David,  was  over-ruled,  by 
providence,  for  his  good ;  as,  in  his  exile,  he  had  a  gre^.ter  de- 
gree of  communion  with  God,  than  at  other  times,  and,  as  is 
more  than  probable,  was  inspired  to  pen  the  greater  number  of 
his  Psalms,  and  was,  as  it  were,  trained  up  for  the  crown  in 
this  school  of  affliction,  and  so,  more  fitted  to  govern  Israel, 
when  God  designed  to  put  it  on  his  head. 

To  this  let  me  add  one  instance  more,  and  that  is,  God's 
suffering  the  persecuting  rage  of  the  Jews  to  vent  itself  against 


53  THE  WORKS  OF  PROVIDENCE. 

the  apostles,  v/hen  the  gospel  was  first  preached  by  them,  which 
was  over-ruhd  by  providence  for  thsir  scattering,  and  this  for 
the  farther  spread  thereof,  wherever  they  came ;  and  the  apos- 
tle Paul  observes,  that  his  bonds  in  Christ  were  not  only  mani- 
fest in  all  the  palace;  aiid  in  all  other  places^  but  they  were 
made  conducive  to  th^  furtherance  of  the  gospel^  Phil.  i.  12,  13. 
And  as  for  that  contention  that  was  between  him  and  Barna- 
bas, at  another  time,  in  which  each  of  them  shewed  that  they 
■were  but  men,  subject  to  like  passions  and  infirmities  with 
others,  this  seems  to  have  been  occasioned  by  a  small  and  in- 
considerable circumstance,  yet  it  rose  to  such  a  height,  that 
they  departed  one  from  the  other^  Acts  xv.  36 — iO.  Each 
seemed  to  be  over-much  tenacious  of  his  own  humour;  but 
providence  suffered  the  corruption  of  these  excellent  men  to 
discover  itself,  and  their  separation  to  ensue,  that  by  this  means^ 
their  ministry  might  be  rendered  more  extensive,  and  double 
service  be  done  to  the  interest  of  Christ  in  different  parts  of 
the  world. 

We  might  descend  to  instances  of  later  date,  and  consider 
how  God  suffered  the  church  of  Rome  to  arrive  to  the  greatest 
pitch  of  ignorance,  superstition,  and  idolatry ;  and  wholl}-  to 
forsake  the  faith  of  the  gospel,  so  as  to  establish  the  doctrine 
of  merit,  and  human  satisfactions ;  and  its  leaders  to  be  so  pro- 
fanely absurd,  as  to  expose  pardons  and  indulgencies  to  public 
sale ;  this,  providence  was  over-ruled,  for  the  bringing  about 
the  glorious  Reformation  in  Germany.  And  if  it  be  added, 
that  pride,  lust,  and  covetousness,  paved  the  way  for  it  here 
in  England ;  this  is  no  blemish  to  the  Reformation,  as  the  Pa- 
pists pretend,  but  a  display  of  the  over-ruling  providence  of 
God,  that  brought  it  about  by  this  means. 

I  might  enlarge  on  this  subject,  in  considering  the  provi- 
dence of  God  as  bringing  about  wonderful  and  unexpected 
changes  in  the  civil  affairs  of  kingdoms  and  nations,  remarka- 
bly bringing  down  some  who  made  the  greatest  figure  in  the 
world,  and  putting  a  glory  on  others  raised  up  out  of  their 
ruins  ;  and  how  all  political  affairs  have  been  rendered  subser- 
vient to  answer  the  ends  of  the  divine  glory,  with  respect  to 
the  church  in  the  world,  and  the  deliverances  v/hich  God  has 
ivrought  in  various  ages  for  it,  vvjien  it  was,  in  all  appearance, 
upon  the  brink  of  ruin,  of  which  we  have  not  only  many  in- 
stances in  scripture,  but  almost  every  age  of  the  world  has 
given  us  undeniable  proofs  of  this  matter.  We  might  also  con- 
sider the  methods  which  God  has  often  taken  in  bringing  about 
his  people's  deliverance,  wiien,  to  the  eye  of  reason,  it  seemed 
almost  impossible,  and  that,  cither  by  dispiriting  their  enemies, 
cr  removing  them  out  of  the  way,  as  the  Psalmist  expresses 
himself,   The  stotd'-hearted  are  spoiled;  theij  have  slept  their 


THE  WORKS  OF  PROVIDEKGE.  5.9 

aleep^  and  none  of  the  men  of  might  have  found  their  ha?ids^ 
Psal.  Ixxvi.  5.  or  else  by  finding  them  some  otlier  work  to  do 
tor  their  OAvn  safet)^  and  defence.  Thus  when  Saul  was  pursu- 
ing David,  in  the  wilderness  of  Maon,  and  had  compassed  him, 
and  his  men  round  about  to  take  them,  there  came  a  messen- 
ger to  him,  saying,  Haste  thee  and  come^for  th-c  Philistines  have 
invaded  the  land^  1  Sam.  xxiii.  26,  27.  And  sometimes  he  sof- 
tens their  spirits,  by  a  secret  and  immediate  touch  of  providence 
working  a  change  in  their  natural  temper  and  disposition.  Thus 
he  provided  for  Jacob's  escape  from  that  death  that  was  de- 
signed by  his  brother  Esau.  And  if  God  intends  that  they 
shall  fall  by  the  hand  of  their  persecutors,  he  gives  them  cou- 
rage and  resolution,  together  with  the  exercise  of  all  those  gra- 
ces, which  are  necessary  to  support  them  under,  and  carry  then\ 
through  the  difficulties  that  they  are  to  undergo.  But  these 
things  are  so  largely  insisted  on,  by  those  who  have  written  pro- 
fessedly on  the  doctrine  of  providence,*  that  more  need  not 
be  added  on  this  subject.  I  shall  therefore  oiJy  consider  an 
objection,  or  two,  that  is  generally  brought  against  it,  by  those 
who  pretend  to  ackuowlege  that  there  is  a  God,  but  deny  his 
providence. 

Object.  1.  It  is  objected  against  the  concern  of  the  providence 
of  God,  with  respect  to  the  smallest  things  in  this  world,  that 
they  are  unworthy  of  his  notice,  below  his  care,  and  therefore 
not  the  objects  thereof. 

Ansxv.  If  it  was  not  unbecoming  his  power,  to  bring  the 
smallest  things  into  being,  or  to  preserve  them  from  sinking 
into  nothing,  then  they  cannot  be  excluded  from  being  the  ob- 
jects of  his  providence.  If  we  consider  the  whole  irame  of  na- 
ture ;  it  cannot  be  denied,  but  that  some  things  have  a  tendency 
to  answer  the  general  design  of  providence,  in  a  more  evident 
degree  than  others,  and  there  are  many  things,  the  use  whei-eot 
cannot  be  particularly  assigned  by  us,  otherwise  than  as  they 
contain  a  small  part  of  the  frame  of  nature.  But  to  say,  that 
any  part  thereof  is  altogether  useless,  or  excluded  from  being 
the  object  of  providence,  is  a  reflection  on  God,  as  the  God  oi 
nature.  And  therefore  we  must  conclude,  that  all  things  are 
some  way  or  other,  subject  to  his  providence ;  and  that  this  is 
jo  far  from  being  a  dishonour  to  him,  that  it  redounds  to  his 
glory. 

Object.  9,.  It  is  farther  objected,  by  those  who  are  disposed 
to  cavil  at,  and  and  fault  with  the  divine  dispensations ;  that 
they  are  not  just  and  equal,  because  we  oftentimes  see  the 
righteous  afflicted,  and  the  wicked  prosper  in  the  world ;  which 
is  to  reproach,  if  not  wholly  to  deny  the  doctrine  of  providence. 
This  is  not  only  done  by  wicked  men,  but  believers  themselves 
■   See  Charnoch,  FlavcH^  Dr.  Collins^.i;  on  Prcvhlau-r. 


60  THE  WORKS  OF  fROVlDEKCE. 

have  somellmes  been  under  a  temptation,  through  the  prcva- 
lency  of  corrupt  nature,  to  bring  their  objections  against  the 
equity  of  providence.  Thus  the  Psalmist  says  ;  But  as  for  yne, 
my  feet  zucre  almost  gojie  ;  my  steps  had  rvell  nigh  slipt.  For  I 
tvas  envious  at  the  foolish^  zvhcn  I  saw  the  prosperity  of  the 
zvicked.  For  th?re  are  no  bands  in  their  death:  but  their 
strength  is  firm.  They  are  not  in  trouble  as  other  men;  nei- 
ther are  they  plagued  like  other  men,  Psah  xxiii.  2 — 5.  These 
are  the  ungodly^  xvho  prosper  in  the  xuorld ;  they  increase  in 
riches :  But  as  for  himself,  he  says.  Verily,  I  have  cleansed  my 
heart  in  vain,  and  zvashed  ?ny  hands  iji  innocency  ;  for  all  the 
day  long  have  I  been  plagued  and  chastened  every  morning, 
ver.  12 — 14.  and  the  prophet  Jeremiah,  when  pleading  with 
God  concerning  his  judgments,  though  he  owns,  in  general, 
that  he  was  righteous,  yet  says  he.  Wherefore  doth  the  xvay  of 
the  zvicked  prosper  ?  Wherefore  are  all  they  happy  that  deal 
very  treacherously?  1  hou  hast  planted  them,  yea,  they  have 
taken  root ;  they  groxv,  yea,  they  bring  forth  fruit ;  thou  art 
near  in  their  mouth,  and  far  from  their  reins,  Jer.  xii.  1,  2. 
He  could  hardly  reconcile  the  general  idea  which  he  had  of 
God's  justice,  with  the  seeming  inequality  of  the  dispensations 
of  his  providence  ;  so  the  prophet  Habakkuk,  though  he  owns 
that  God  was  of  purer  eyes  than  to  behold  evil,  and  that  he  can- 
not look  vpon  iniquity,  yet  he  seems  to  complain  in  the  follow- 
ing words,  Wherefore  lookcst  thou  upon  them  that  deal  treach^ 
croushf,  and  holdest  thy  tongue,  when  the  zvicked  devoureth  the 
7nan  that  is  more  righteous  than  he?  Hab.  i.  13.  And  Job 
seems  to  speak  very  unbecomingly,  when  he  says,  Is  it  good 
unto  thee  that  thou  shouldest  oppress  ?  that  thou  shouldest  des- 
pise the  work  of  thine  hands  ?  arid  shine  upon  the  counsel  of  the 
zvicked  ?  Job.  x.  3.  So  that,  as  the  wicked  boldly  deny  a  pro« 
vidence,  or,  at  least,  reproach  it ;  others,  of  a  far  better  charac- 
ter, have,  through  the  prevalency  of  their  unbelief,  seemed  to 
detract  from  the  glory  thereof. 

Ansxv.  To  this  it  may  be  renlied,  in  general,  in  the  apostle's 
words.  Nay  but,  0  man,who  art  thou,  that  repUcst  against  God? 
Rom.  ix.  20.  Is  there  no  deference  to  be  paid  to  his  sovereign- 
ty, who  has  a  right  to  do  what  he  will  with  his  ov/n  ?  Is  his  jus- 
tice to  be  impeached,  and  tryed  at  our  bar  ?  Or  his  wisdom  to 
be  measured  by  our  short-sighted  discerning  of  things,  who  can- 
not see  the  end  from  the  beginning  of  his  dispensations  ?  It  i? 
true,  good  men  have  been  sometimes  tempted  to  question  the 
equity  of  the  distributions  of  providence,  as  in  the  instances  but 
now  mentioned;  unless  we  suppose,  that  the  prophets  Habak- 
kuk, Jeremiah,  and  Job,  rather  speak  the  sense  ol  the  world, 
tlian  their  own  sentiments  of  things,  and  desire  that  God  would 
clear  up  some  dark  providences,  that  wicked  men  might  no* 


THE  WORKS  OF  PROVIDENCE.  Ot 

faring  their  objections  against  them  ;  but  it  may  be  doubted, 
whether  this  be  the  sense  ot  those  scriptures  or  no.  And  as  for 
the  Psahnist,  in  the  other  scripture,  it  is  plain,  that  he  express- 
es the  weakness  of  his  own  faith,  which  was  sometimes  almost 
overset ;  but,  at  other  times,  God  condescends  to  resolve  his 
doubts,  and  bring  him  into  a  better  frame,  as  appears  by  some 
following  verses.  But,  that  we  may  give  a  more  particular  re- 
ply to  this  objection,  let  it  be  considered, 

1.  That  the  unequal  distribution  of  things  is  so  far  from  be- 
ing a  disparagement  to  any  government,  that  it  eminently  sets 
forth  the  beauty,  wisdom,  and  excellency  thereof,  and  is,  in 
some  respects  necessary.  As  it  is  not  fit  that  every  subject 
should  be  advanced  to  the  same  honour,  or  that  the  favour  of  a 
prince  should  be  dispensed  alike  to  all ;  so  it  sets  forth  the  beau- 
ty of  providence,  as  God  is  the  Governor  of  the  world,  that 
some  should  more  eminently  appear  to  be  the  objects  of  his  fa- 
vour than  others. 

2.  The  wicked,  whose  condition  is  supposed,  by  those  who 
bring  this  objection,  to  be  more  happy  than  that  of  the  righte- 
ous, will  not  appear,  if  things  were  duly  weighed,  to  be  so  hap- 
py, as  they  are  pretended  to  be,  if  we  consider  the  evils  that 
they  are  exposed  to  at  present,  some  of  which  are  the  imme- 
diate result  and  consequence  of  sin,  whereby  they  are,  as  it 
were,  tortured  and  distracted  with  contrary  lusts  and  passions, 
which  militate  against  the  dictates  of  human  nature,  and  ren- 
der the  pleasures  of  sin  less  desirable  in  themselves  :  But,  when 
we  consider  those  tormenting  reflections,  which  they  sometimes 
have,  after  the  commission  thereof,  these  are  altogether  incou' 
sistent  with  peace  or  happiness,  much  more  if  we  consider  the 
end  thereof,  as  it  leads  to  everlasting  destruction  :  thus  it  is  said, 
£ven  in  laughter  the  heart  is  sorrowful ;  and  the  end  of  that 
mirth  is  heavitiess.  The  backslider  in  heart  shall  he  filled  xvith 
his  own  ways^  Prov.  xiv.  13,  14.  Therefore,  the  good  man 
would  not  change  conditions  with  him,  how  destitute  soever 
he  may  be  of  those  riches,  honours,  or  sensual  pleasures,  which 
the  other  reckons  his  portion ;  A  little  that  a  righteous  man  hath^ 
is  better  than  the  riches  of  man  if  wicked^  Psal.  xxxvii.  26. 

3.  As  for  the  good  man,  who  is  supposed  to  be  in  an  afflict- 
ed condition  in  this  life,  we  are  not,  from  thence,  to  conclude 
him,  in  all  respects,  unhappy,  fo.-  we  are  to  judge  of  his  state 
by  the  end  thereof.  He  that  looks  upon  Lazarus,  as  full  of 
sores,  and  destitute  of  many  o£  the  conveniences  of  life,  may 
reckon  him  unhappy  at  prest;nt,  when  compared  with  the  con- 
dition of  the  rich  man,  who  is  represented  in  the  ;. arable,  as 
clothed  xvith  purple  and  fne  linen^  and  faring  sumpt  ■rnuly  every 
day :  but  if  we  consider  h;m,  wh-n  leaving  the  v,  o  Id,  as  car- 
ried by  angels,  into  Abraham's  bosom,  aiid  the  pther  plunged 

Vol.  II.  I 


62  THE  WORKS  OF  Pi^OVlOENCE. 

into  an  abyss  of  misery ;  no  one  will  see  reason  to  charge  the 
providence  of  God  with  any  neglect  of  him,  or  conclude  himi  to 
be  really  miserable,  because  of  his  condition  in  this  present  life- 
Moreover,  if  we  consider  the  righteous  in  his  most  disadvan- 
tageous circumstances,  as  to  what  respects  his  outward  condi- 
tion ;  we  must,  notwithstanding,  regard  him,  as  an  object  of  di- 
vine love,  and  made  partaker  of  those  graces,  and  inward  com- 
forts, which  are  more  than  a  balance  for  all  his  outward  trou- 
bles ;  and  therefore  we  may  say  of  him,  as  the  apostle  does  of 
himself,  though  he  be  wiknozun,  that  is  obscure,  and,  as  it  were, 
disowned  by  the  world,  yet  he  is  well  ktiowny  that  is,  approved 
and  beloved  of  God ;  does  he  live  an  afflicted  and  dying-  life  I 
yet  he  has  a  better  /i/e,  that  is  maintained  by  him  :  Is  he  chast- 
ened? yet  he  is  ?iot  killed :  Is  he  sorrowful?  yet  he  always  re- 
joiceth:  Is  he  poor  ?  yet  he  maketh  many  rich;  has  he  nothings 
as  to  outward  things  f  yet  he  possesseth  all  thing-s^  as  he  is  an 
heir  of  eternal  life,  2  Cor.  vi.  9,  10. 


Quest.  XIX.  What  is  God^s  providence  towards  the  angels? 

Answ.  God,  by  his  providence,  permitted  some  of  the  angels, 
wilfully  and  irrecoverably,  to  fall  into  sin  and  damnation, 
limiting  and  ordering  that,  and  all  their  sins  to  his  own  glo- 
ry, and  established  the  rest  in  holiness  and  happiness  ;  em- 
ploying them  all  at  his  pleasure,  in  the  administration  of  his 
power,  mercy,  and  justice. 

IT  was  observed,  in  a  foregoing  answer,  that  God  created  all 
the  angels  holy  ;  but,  in  this,  some  of  them  are  described  as 
fallen,  while  the  rest  retained  their  first  integrity.  And  the 
providence  of  God  is  considered,  as  conversant  about  this  mat- 
ter, in  different  respects.  Accordingly*  it  is  said, 

I.  That  God,  by  his  providence,  permitted  some  of  the  an- 
gels to  fall.  This  appears,  by  the  event,  because  there  are  some 
wicked  and  impure  spirits,  sunk  down  into  the  depths  of  mise- 
ry, from  that  state  in  which  they  were  created,  as  the  conse- 
quence of  their  rebellion  against  God. 

And  inasmuch  as  it  is  observed,  that  it  was  only  a  part  of 
the  angels  that  fell,  we  may  infer  from  thence  ;  that  the  dispen- 
sation of  providence,  towards  the  angels,  was  different  from 
that  which  mankind  was  subject  to,  when  first  created,  in  that 
one  of  them  was  not  constituted  the  head  and  representative  of 
die  rest,  in  whom  they  were  all  to  stand  or  fall  j  but  the  hap- 
piness or  misery  of  every  one  of  them  was  to  be  the  result  of 
iiis  own  personal  conduct.  As  their  persisting  in  obedience  to 
God  was  necessary  to  their  establishment  in  holiness  and  hap- 
piness, so  the  least  instance  of  rebellion  against  him,  woivld 


god's  providence  to  angels.        63 

bring  inevitable  ruin,  upon  them.  Now  that  which  is  observed 
concerning  a  part  of  them,  is,  that  they  fell  into  sin  and  dam- 
nation :  thus  the  apostle  says,  in  2  Pet.  ii.  4.  God  spared  not  the 
angels  that  sinned^  but  cast  them  doxvn  to  helL 

Their  sin,  or  fall,  was  wilful ;  tliey  commenced  an  open  war 
against  their  Creator.  Herein  that  enmity  to  God,  and  good- 
ness, took  its  first  rise,  which  has,  ever  since,  been  expressed 
by  them,  in  various  instances.  Their  sin  appears  to  have  been 
wilful,  inasmuch  as  it  was  committed  against  the  greatest  de- 
gree of  light,  for  all  the  angels  are  described  as  excelling  in 
knowledge  ;  and  that  subtility,  which  is  knowledge  abused,  and 
depraved  with  sin,  that  discovers  itself  in  the  fallen  angels, 
argues,  that  their  knowledge,  before  they  fell,  was  very  great, 
and  therefore  tlueir  rebellion  was  aggravated  in  proportion  there- 
unto. 

Moreover,  they  sinned  without  a  tempter,  especially  those 
who  first  took  up  arms  against  God.  Whether  others,  by  their 
instigation,  might  not  be  induced  to  sin,  we  know  not  * :  But 
this  is  certain,  that  this  rebellion  was  begun  without  a  tempter  % 
for  there  were  no  fallen  creatures  to  present  a  temptation,  nor 
any  corruption  in  their  natures  that  internally  drew  them  aside 
from  God;  and  therefore  their  sin  might  well  be  styled  wilful. 

And  it  may  be  observed,  that  the  consequence  hereof  was 
their  irrecoverable  ruin.  This  respects  the  event  of  their  fall ; 
or  that  God  designed,  for  ever,  to  leave  them  in  that  sinful  and 
miserable  state  into  which  they  hereby  brought  themselves.  He 
might,  indeed,  have  recovered  them,  as  well  as  sinful  man,  had 
he  pleased  ;  but  he  has  provided  no  mediator,  no  surety,  to  give 
satisfaction  for  them.  The  blessed  Jesus  is  expressly  said,  not 
to  have  taken  their  nature  upon  h'lm^  thereby  to  signify  that 
their  condition  was  irretrievable,  and  their  misery  to  be  eternal. 

Now  it  is  farther  observed,  that  the  providence  of  God  was 
conversant  about  their  sin  and  fall,  in  the  same  sense  in  which 
as  it  has  been  before  observed,  it  is  conversant  about  sin  in  ge- 
neral ;  which  is  consistent  with  his  holiness,  as  well  as  other  per- 
fections, namely,  in  permitting^  limiting^  and  ordering  it,  and 
all  their  other  sins,  to  his  own  glory» 

1.  He  permitted  it.  To  permit,  is  not  to  prevent  a  sin  ;  and 
to  say  that  God  did  not  prevent  their  fall,  is  to  assert  a  truth 
which  none  ever  denied,  or  thought  necessary  to  be  proved. 

2.  It  is  farther  observed,  that  the  providence  of  God  sets 
bounds  and  limits  to  their  sin  ;  as  it  does  to  the  waves  of  the 
sea,  when  he  says.  Hitherto  shall  ye  go,  a?id  no  farther.  How 
destructive  to  mankind  would  the  malice  of  fallen  angels  be, 

•  Some  think,  that  those  expressions,  lohich  ivefndin  scripture,  that  speak  of  the 
devil,  and  bis  angels,  and  the  princ€  of  devils,  import  as  rmich  ;  btit  this  -^ve pretend 
not  to  determine. 


64"  god's  providenge  to  angels. 

were  it  not  restrained  ?  What  would  not  Satan  attempt  ag;ainst 
us,  had  he  an  unlimited  power  ?  We  have  a  remarkable  instance 
of  this  in  the  case  of  Job.  Satan  first  accused  him  as  a  time- 
serving h)'pocrite  °,  a  mercenary  professor,  one  that  did  not  fear 
God  Jo  r  nought^  in  chap,  i,  9.  and  how  desirous  was  he  that 
providence  would  give  him  up  to  his  will,  and  take  away  the 
hedge  of  its  safe  protection  ?  But  God  would  not  do  this  ;  ne- 
vertheless, so  far  as  Satan  was  suffered,  he  poured  in  a  conflu- 
ence of  evils  upon  him,  but  could  proceed  no  farther.  First,  he 
was  suffered  to  plunder  him  of  his  substance,  and  take  away 
his  children,  by  a  violent  death;  but  was  so  restrained,  that, 
upon  himself  he  was  not  to  put  forth  his  hand^  in  ver.  12.  Af- 
terwards, he  was  permitted  to  touch  his  person  ;  and  then  we 
read  of  his  smiting  him  with  sore  boils^from  the  sole  of  his  foot 
unto  his  crorvn,  in  chap.  ii.  7.  But  yet  he  was  not  suffered  to 
take  away  his  life.  And,  after  this  the  de\-'il's  malice  still  grow- 
ing stronger  against  him,  he  endeavours  to  weaken  his  faith,  to 
drive  him  into  despair,  and  to  rob  him  of  that  inward  peace, 
which  might  have  given  some  allay  to  his  other  troubles  ;  but 
yet  he  is  not  suffered  to  destroy  his  graces,  or  hurry  him  into 
a  total  apostacy  from  God.  What  would  not  fallen  angels  at- 
tempt against  mankind,  were  not  their  sin  limited  by  the  provi- 
dence of  God  ! 

3.  God's  providence  ordered,  or  over-ruled,  the  fall  of  angels, 
and  all  other  sins  consequent  hereupon,  to  his  own  glory.  Their 
power,  indeed,  is  great,  though  limited,  as  appears  by  the  in- 
numerable instances  of  those  who  have  been  not  only  tempted, 
but  overthrown,  and  ruined  by  them.  It  may  truly  be  said  of 
them,  that  thei/  have  cast  down  many  wotinded;  yea  inany  strong 
men  have  been  slain  by  them.  Nevertheless,  God  over-rules  this 
for  his  own  gloiy  ;  for  from  hence  he  takes  occasion  to  try  his 
people's  graces,  to  give  them  an  humbling  sense  of  the  corrup- 
tion of  their  nature,  and  of  their  inabiiitv,  to  stand  in  the  hour 
of  temptation,  without  his  immediate  assistance,  and  puts  them 
upon  imploring  help  from  him,  with  great  importunity  ;  as  the 

apostle  Paul  did,  2  Cor.  xVi.  7 9.  when  the  messenger  of 

Satan  rvas  sneered  to  buffet  him^  and  God  took  occasion,  at  the 
sam.e  time,  to  display  that  grace^  -which  -was  siijlcient  for  him, 
and  that  strength^  that  v/as  made  perfect  in  xueakness^  and,  in 
the  end,  to  bruise  Satan  under  his  feet,  and  to  make  him  more 
than  a  conqueror  over  him. 

Having  thus  considered  some  of  the  angels,  as  sinning  and 
falling,  it  might  farther  be  enquired ;  whether  these  all  fell 
at  once  ?  And  here  I  cannot  but  take  notice  of  a  very  absurd 
and  groundless  conjecture  of  some  of  the  fathers,  and  others, 
who  of  late,  hr.ve  been  too  much  inclined  to  give  into  it,  name- 
ly, that  though  some  of  them  sinned  from  the  beginning,  and 


god's  providence  to  angels.         65 

these  were  the  occasion  of  the  sin  of  our  first  parents,  as  all  al- 
low ;  yet,  after  this,  others,  who  were  appointed  to  minister  to 
men,  were  unfaithful  in  the  discharge  of  their  office,  and  be- 
came partners  with  them  in  sin  ;  accordingly  they  understand 
that  scripture,  in  which  it  is  said.  The  sons  of  God  saw  the  daugh- 
ters of  men.,  that  they  were  fair  ;  and  they  took  them  wives  of 
all  which  they  chose^  Gen.  vi.  2.  as  though  it  were  meant  of  an- 
gels;* whereas  nothing  is  intended  thereby  but  some  of  the 
posterity  of  Seth,  who  were,  before  this,  professors  of  the  true 
religion. 

There  are,  indeed,  some,  of  late,  who  have  given  into  this 
notion,  and  strain  the  sense  of  that  text,  in  Jude,  ver.  6,  7.  in 
which  it  is  said,  that  the  aiigels^  which  kept  not  their  first  estate^ 
&c.  even  as  Sodom  and  Gomorrah^  giving  themselves  over  to  for- 
nication^ are  set  forth^for  an  example^  suffering  the  vengeance 
of  eternal  fire',  the  meaning  of  which  they  suppose  to  be  this; 
that,  even  as  the  Sodomites  were  guilty  of  fornication,  and 
were  destroyed,  by  fire  from  heaven,  for  it,  so  some  of  the 
angels  were  sent  down  to  hell  for  the  same  sin  :  But  it  is  plain 
the  apostle  does  not  here  compare  the  angels  and  the  Sodomites 
together,  as  guilty  of  the  same  kind  of  sin,  but  as  both  are  con- 
demned to  suffer  the  vengeance  of  eternal  fire,  and  are  set  forth 
as  warnings  to  presumptuous  sinners.  Therefore  nothing  more 
need  be  added  under  this  head ;  it  is  enough  to  say,  that  this 
opinion  is  contrary  to  the  spirituality  of  the  nature  of  angels ; 
though  there  are  some  ancient  v;-riters,  who,  to  give  countenance 

*  This  was  tlie  opinion  of  most  of  the  fathers,  in  tlie  three  first  centuries  of  the 
church,  namely,  Justin  Martyr,  Origen,  TertiiUian,  Clemens,  Alexandrimis,  Lac- 
tantius,  Ireuiens,  Cyprian,  and  others.  Some  of  them  appeared  to  have  taken  the 
hint  tliei'eof  from  some  JUS.  of  the  LXX  trayislation,  -luhicli  rendered  the  words  in 
Gen.  vi,  2.  instead  of  the  sons  of  God,  the  angels  saw  the  daughters  of  men,  &c. 
Tlds  translation  being  used  by  them,  instead  of  the  Hebrew  text,  which  they  did  not 
•well  understand ;  though  others  took  it  from  a  spurious  and  fabulous  wanting,  which 
they  had  in  their  hands,  called  Enoch,  or,  the  proi:)hecy  of  Enoch,  or  rather.  Liber, 
iT»/>*  typnycfim,  de  Egregoris,  a  barbarous  Greek  word,  used  to  signify  angels,  and 
taken  from  tlie  character  given  them  of  watchers,  in  Daniel.  Of  this  book,  we  have 
some  fragments  now  remaining,  in  which  there  is  such  a  ridiculous  and  fabulous  ac^ 
count  of  this  matter,  as  vei-y  much,  herein  c.rceeds  the  apocryphal  hiaiory  of  Tobif. 
It  gives  an  account  »f  a  conspiracy  among  the  angels,  relating  to  this  ?nat(er  ;  the 
manner  of  their  entering  into  it,  their  names,  the  year  of  the  world,  and  place  in  which 
this  wickedness  wat  committed,  and  other  things,  that  are  unworthy  of  a  grave  his- 
torian ;  and,  the  reckoning  it  among  those  writings,  that  are  supposed  to  have  a  di- 
vine sanction,  is  little  other  than  profaneness  and  blasphemy.  Some  of  the  fathers, 
who  refer  to  tlcis  book,  pretend  it  to  be  no  other  than  apocryphal,  and,  had  they  coun- 
ted it  otlieiivise,  all  would  have  reckoned  it  a  burlcsfjue  upon  scripture  ;  therefore 
Origen,  who,  on  other  occasions,  seems  to  pay  too  great  a  deference  to  it,  when  C'elsus 
takes  notice  of  it,  as  containing  a  banter  on  the  Christian  religion,  he  is,  on  that  oc- 
casion, obliged  to  reply  to  him,  that  book  was  7iot  in  great  reputation  in  the  church, 
Vid.  Orig.  contra  Celsum,  Lib.  V.  And  Jerom  reckons  it  among  the  apocryphal 
writings,  Wd.  Hieronym.  in  Catal.  Script.  Ecclcs.  cap.  4.  And  Jlugustin  calls  it 
not  only  apocryphal,  but,  ae  it  deserves,  fabuloua.  Vid.  ejnsd.  de  Civ.  Dei.  Lib.  XV- 
cap.  22. 


6&        god's  providence  to  angels. 

tliereunto,  have  supposed  that  the  angelic  spirits  were  either 
united  to  some  bodies,  or  that  they  assumed  them  for  this 
purpose;  but  this  is  equally  absurd,  and  without  any  coun- 
tenance from  scripture.  Thus  concerning  the  providence  of 
God,  as  exercised  towards  the  angels  that  fell.     We  proceed, 

II.  To  consider  providence,  as  conversant  about  the  rest  of 
the  angels,  who  retained  their  integrity.  Concerning  these  it  is 
said, 

1.  That  God  established  them  in  holiness  and  happiness.  These 
two  privileges  are  always  connected  together.  It  is  not  said, 
that  they  were  brought  into  such  a  state,  or,  like  man,  recovered 
out  of  a  fallen  state,  for  they  are  considered,  as  sinless,  or  holy 
angels ;  nor  is  it  supposed  their  holiness  was  increased,  since 
that  would  be  inconsistent  with  its  having  been  perfect  before : 
That  privilege  therefore,  which  providence  conferred  on  them, 
was  the  confirming,  or  establishing  them  in  that  state,  in  which 
they  were  created  j  which  bears  some  resemblance  to  that  priv- 
ilege, which  man  would  have  enjoyed,  had  he  retained  his  in- 
tegrity, as  he  would  not  only  have  continued  to  be  holy  and 
happy,  so  long  as  he  remained  innocent ;  but  he  would  have 
been  so  confirmed  in  it,  that  his  fall  would  have  been  prevented  : 
But  of  this,  more  in  its  proper  place.  The  angels,  I  say,  had 
something  like  this,  which  we  call  the  grace  of '  confirmation. 

Some  have  enquired  whether  this  was  the  result  of  their  yield- 
ing perfect  obedience  for  a  time,  while  remaining  in  a  state  of 
probation,  pursuant  to  some  covenant,  not  much  unlike  that 
which  God  made  with  innocent  rnan ;  and  whether  this  priv- 
ilege was  the  consequence  of  their  fulfilling  the  condition  thereof. 
But  this  is  to  enter  too  far  into  things  out  of  our  reach ;  nor  is 
it  much  for  our  edification  to  determine  it,  though  some  have 
asserted,  without  proving  it,  while  others  have  supposed  them 
to  have  been  confirmed,  when  first  created,  and  that  herein  there 
was  an  instance  of  discriminating  grace  among  the  angels ;  so 
that  they,  v/ho  fell,  were  left  to  the  mutability  of  their  wills, 
whereas  they,  who  stood,  had,  at  the  same  time,  the  grace  of 
confirmation. 

I  might  here  have  been  more  particular,  in  considering  what 
this  privilege  imports,  and  how  it  renders  the  fall  of  those  who 
are  confirmed  impossible,  and  therefore  it  is  a  very  considerable 
addition  to  their  happiness :  But  since  we  shall  have  occasion 
to  speak  of  the  grace  of  confirmation,  which  man  was  given  to 
expect  in  the  first  covenant  under  a  following  answer,  and  the 
privileges  that  would  have  attended  it,  had  he  stood,  we  shall 
add  no  more  on  that  subject  in  this  place  j  but  proceed  to  prove, 
diat  the  angels  are  established  and  confirmed  in  holiness  and 
happiness. 

This  may,  in  some  measure,  be  argued,  from  their  being 


Gt>D's  PROVIDENiB  TO  ANGEL&.  67 

called  elect  angels^  1.  Tim.  v.  21.  If  election^  when  applied  to 
men,  imports  the  purpose  of  God,  to  confer  everlasting  blessed- 
ness on  those  who  are  the  objects  thereof,  and  so  not  only  im- 
plies that  they  shall  be  saved,  but  that  their  salvation  shall  be 
eternal ;  why  may  it  not,  when  applied  to  angels,  infer  the  eter- 
nity of  their  holiness  and  happiness,  and  consequently  their  be- 
ing established  therein  ? 

Again,  this  may  be  also  argued,  from  their  coming  with  Christ, 
when  he  shall  appear  to  judge  the  world ;  and  the  joining  the 
saints  and  angels  together  iii  one  assembly  in  heaven :  there- 
fore, if  the  happiness  of  the  one  be  eternal,  that  of  the  other 
must  be  so  likewise.  It  is  also  said,  expressly  of  the  angels, 
that  they  ahvays  behold  the  face  of  God.  And,  when  we  read 
of  the  destruction  of  the  church's  enemies,  the  angeis  are  re- 
presented as  observers  of  God's  righteous  judgments ;  and  then 
it  is  added,  that  the  punishment  inflicted  on  those,  who  shall 
drink  of  the  wine  of  the  xvrath  ofGod^  shall  be  eternal,  and  this 
eternal  punishment  will  be  in  the  preserice  of  the  holy  angels^ 
Rev.  xiv.  10,  11.  If  therefore  the  duration  of  the  holiness  and 
happiness  of  the  angels,  be  equal  to  that  of  the  misery  of  God's 
implacable  enemies,  as  both  are  said  to  be  eternal,  this  evidently 
proves  that  the  angels  are  established  in  holiness  and  happiness.. 

2.  It  is  farther  observed,  that  God  employs  all  the  angels, 
at  his  pleasure,  in  the  administration  of  his  power,  mercy,  and 
justice.  This  leads  us  to  speak  concerning  the  ministry  of  an- 
gels, which  is  either  extraordinary,  or  ordinary*  Most  of  the 
instances  which  we  have  thereof,  especially  in  the  Old  Testa- 
ment, were  performed  in  an  extraordinary  manner,  and  some- 
times attended  with  their  appearance  in  a  human  form,  assu- 
med for  that  purpose :  This  may  be  briefly  considered ;  and 
then  we  shall  enquire,  whether,  though  their  ministry  be  not 
visible,  or  attended  with  those  circumstances,  as  it  formerly  was, 
there  are  not  some  other  instances,  in  which  the  providence, 
of  God  now  employs  them  for  the  good  of  his  church.  As  to 
the  former  of  these,  we  read  that  God  has  sometimes  sent  them 
to  supply  his  servants  with  necessary  food,  when  destitute  there- 
of, and  there  was  no  ordinary  way  tor  their  procuring  it :  Thus 
an  angel  brought  a  cake^  and  a  cruse  of  water ^  to  Elijah,  when 
he  was  on  his  journey  to  Horeb,  the  mount  of  God^  1.  Kings 
xix.  5 — 8.  And  when  Abraham's  servant  was  travelling  to  Me- 
sopotamia, to  bring  a  wife  from  thence  for  Isaac,  Abraham  tells 
him,  that  God  xvoidd  send  his  angel  before  him^  Gen.  xxi.  7. 
and  so  make  his  journey  prosperous. 

Again,  the  angels  have  sometimes  been  sent  to  defend  God's 
people,  and  to  assure  them  of  safety,  when  exposed  to  danger: 
Thus,  when  Jacob  was  returning  from  Laban  to  his  own  coun- 
tr)',  aud  was  apprehensive  of  the  danger  that  he  was  exposed 


6H  GOD  S  PROVIDENCE  TO  ANGEL3. 

to,  from  the  resentment  of  his  brother  Esau,  it  is  said,  that  the 
angels  of  God  met  him;  and^  xvhen  he  saw  them^  he  saidj  This 
is  God''s  hosty  Gen.  xxxii.  1,  2.  And  when  the  prophet  Elijah 
was  encompassed  about  by  the  Syrian  army,  sent  on  purpose 
to  take  him,  he  was  defended  by  an  host  of  angels  appearing  un- 
der the  emblem  of  horses  and  chariots  of  fire  round  about  him, 
2  Kings  vi.  15 — 17.  Others,  when  persecuted,  and,  as  it  were, 
delivered  over  to  death,  have  been  preserved,  by  the  ministry 
of  angels,  as  Daniel  was,  when  cast  into  the  Uon''s  den,  Dan- 
vi.  22.  Others  have  been  released  from  their  chains,  and  the 
prison  doors  opened  by  them ;  as  Peter,  and  the  rest  of  the  apos- 
tles were,  Acts  xii.  17.  compared  with  chap.  v.  19. 

Again,  sometimes  they  have  been  employed  to  deliver  mes- 
sages, and  give  the  prophets  an  extraordinary  intimation  of  fu- 
ture events ;  as  the  angel  Gabriel  did  to  Daniel,  Dan.  viii.  16. 
And  an  angel  was  sent  to  Zacharias,  to  foretel  the  birth  of  his 
son,  fohn  the  Baptist,  Luke  i.  13. 

Moreover,  the  angels  of  God  have  sometimes  been  employ- 
ed to  give  a  check  to  his  enemies,  when  they  have  attempted 
any  thing  against  his  church :  Thus  the  angel  met  Balaam  in 
the  way,  when  he  was  riding  to  seek  inchantments  against  Is- 
rael, his  -way  h&\\\^  perverse  before  God^  Numb.  xxii.  32.  And 
another  angel  was  sent,  as  a  minister  of  God's  justice,  in  bring- 
ing the  pestilence  on  Israel,  for  David's  numbering  the  people, 
■who  appeared  -with  his  hand  stretched  out  upon  Jerusalem  to 
destroy  it,  2  Sam.  xxiv.  16.  and  afterwards  withdrew  his  hand, 
when  God  told  him.  It  is  enough,  and  that  it  repented  him  of 
the  evil.  And  to  this  we  may  add,  that  the  angels  shall  be  em- 
ployed, at  last,  in  gathering  together  the  elect,  from  the  four 
winds,  that  they  may  appear  before  Christ's  tribunal.  These, 
and  many  other  instances  to  the  like  purpose,  are  mentioned, 
in  scripture,  to  set  forth  the  extraordinary  ministry  of  angels. 

There  are  also  other  instances,  in  which,  though  miracles  are 
ceased,  the  angels  are  employed  to  perform  some  works  in  the 
hand  of  providence  for  God's  people :  Thus  there  arc  some  pro- 
mises, which  seem  to  be  applied  to  the  church  in  all  ages,  of 
blessings,  which  should  be  conferred  by  their  ministry;  as  when 
it  is  said,  He  shall  give  his  aJigels  charge  over  thee,  to  keep  thee 
in  all  thy  ways  ;  they  shall  bear  thee  up  in  their  hands,  lest  thou 
dash  thy  foot  against  a  stone ^  Psal.  xci.  11,  12.  which  scrip- 
ture, though  it  may  have  a  particular  reference  to  their  ministry 
to  our  Saviour,  yet  it  seems  to  be  applicable  also  to  his  people ; 
and  that  promise.  The  angel  of  the  Lord  encampeth  round  about  J| 
them  that  fear  him,  and  delivereth  the>n,  Psal.  xxxiv.  7.  is  ap-  ^ 
plicable  to  them  in  all  ages,  as  well  as  that  in  which  it  is  said, 
concerning  the  ministry  of  angels  to  infants,  that  i?z  heaven  their 
angels  do  ahvays  hcfwld  the  face  of  my  Father,  xvJiiQh  is  iriheaven^ 
Matt,  xviii,  10. 


god's  providence  to  ANGEtS.  C9 

Moreover,  the  ministry  of  angels  to  dying  saints,  who  are, 
accordii^g  to  what  our  Saviour  says  in  the  parable,  carried^  by 
them,  into  Abrahani's  bosom^  Luke  xvi.  22.  is  universally  true 
of  all  saints.  And  it  is  expressly  said,  with  a  peculiar  applica- 
tion to  the  gospel-dispensation,  that  the  angels  are  all  ministring 
spirits  sent  forth  to  minister  for  them  who  shall  be  heirs  of  sal- 
vation^ Heb.  i.  14.  so  that  though  their  ministry,  as  to  many 
circumstances  thereof,  differ  from  what  it  was  of  old,  there  be- 
ing nothing  miraculous  now  attending  it,  as  formerly  there  was ; 
yet  it  remains  an  undoubted  truth,  that  they  are,  and  have  been, 
in  all  ages,  made  use  of,  by  the  providence  of  God,  in  the  ad- 
ministration of  his  power,  mercy,  and  justice. 

I  shall  conclude  this  head  with  a  few  cautions  relating  to  this 
matter,  as  this  doctrine  is  not  to  be  laid  down  without  certain 
restrictions,  or  limitations ;  therefore, 

1.  We  must  take  heed,  notwithstanding  what  has  been  said 
concerning  the  ministry  of  angels,  that  we  don't  take  occasion 
hereby  to  set  aside  the  immediate  influence,  or  concern  of  the 
providence  of  God,  for  his  church ;  for  whatever  may  be  as- 
cribed to  angels,  as  second  causes,  our  principal  regard  must 
be  to  him,  whose  ministers  they  are  ;  neither  are  we  to  entertain 
the  least  thought,  as  though  God  had  committed  the  govern- 
ment of  the  world,  or  the  church,  to  them ;  which  the  apostle 
expressly  denies,  when  he  says.  Unto  the  angels  hath  he  not 
put  in  subjection  the  rvorld  to  come^  Heb.  ii.  5.  therefore, 

2.  The  praise  and  glory  of  all  their  ministry  is  not  to  be  as- 
cribed to  them,  but  to  him,  who  makes  use  of  them ;  nor  are 
we  to  pretend,  at  all  times,  to  determine,  that  this  or  that  par- 
ticular dispensation  of  providence  is  by  the  immediate  hand  of 
God,  and  another  by  the  ministry  of  angels ;  since  it  is  enough 
for  us  to  say,  that,  though  God  does  not  need  their  assistance, 
yet  he  sometimes  sets  forth  the  sovereignty  of  his  providence, 
and  evinces  his  right  to  employ  all  his  creatures  at  his  oieasure, 
as  well  as  gives  an  additional  instance  of  his  care  of  his 
churches,  by  employing  them  in  extraordinary  services  for 
their  good ;  though  we  cannot,  at  all  times,  distinguish  between 
what  is  done  by  the  immediate  hand  of  God,  and  other  things 
performed  by  their  ministry. 

3.  Whatever  we  assert,  concerning  the  ministry  of  angels, 
we  must  take  heed  that  we  do  not  regard  them  as  objects  of 
divine  worship,  or  exercise  that  dependence  on,  or  give  that 
glory  to  them,  which  is  due  to  God  alone.  Nor  are  we  to  sup- 
pose, that  God  employs  them  in  those  works  that  are  the  ef- 
fects of  his  supernatural  or  almighty  power,  in  which  he  deals 
with  the  hearts  of  his  people,  in  a  way  more  immediately  con- 
ducive to  their  conversion  and  salvation. 

Vol.  U.  K 


?d       god's  providence  to  man  in  INN0€ENCY. 

Quest.  XX.  What  was  the  provide?2ce  of  God  toward  man  itz 
the  estate  wherein  he  xvas  created? 

Answ.  The  providence  of  God  toward  man,  in  the  estate 
wherein  he  was  created,  was,  the  placing  him  in  paradise^ 
appointing  him  to  dress  it,  giving  him  liberty  to  eat  of  the 
fruit  of  the  earth,  putting  the  creatures  under  his  dominion, 
and  ordaining  marriage  for  his  help,  affording  him  commu- 
nion with  himself,  instittrting  the  Sabbath,  entering  into  a 
covenant  of  life  with  him,  upon:  condition  of  personal,  per- 
fect, and  perpetual  obedience  j  of  which,  the  tree  of  life  was 
a  pledge  ;  and  forbidding  to  eat  of  the  tree  of  knowledge  of 
good  and  evil,  upon  the  pain  of  death. 

IN  this  answer,  we  have  an  account  of  the  providence  of 
God,  as  respecting  the  outxvardy  and  the  spiritual^  con- 
cerns of  man. 

i.  As  to  what  respects  his  outward  estate,  we  have  an  ac- 
count, 

1.  Of  God's  fixing  the  place  of  his  abode,  which  was  to  be 
in  paradise,  a  very  large  and  most  delightful  garden,  of  God's 
own  planting,  an  epitome  of  all  the  beauties  of  nature,,  which, 
as  it  were,  presented  to  his  view  the  whole  world  in  miniature,; 
so  that  herein  he  Kiight,  without  travelling  many  miles,  behold 
the  most  beautiful  land-skip  which  the  world  afforded,  and  par- 
take of  all  the  fruits,  with  which  it  was  stored.  The  whole 
world,  indeed,  was  given  him  for  a  possession ;  but  this  was, 
as  it  v/ere,  a  store-house  of  its  choicest  fruits,  and  the  peculiar 
seat  of  his  residence. 

We  find  the  word  paradise  used,  in  scripture,  sometimes  to 
signify  a  delightful  garden,  and  sometimes  it  is  taken,  in  a 
metaphorical  sense,  to  signify  heaven^  Luke  xxiii,  43.  2  Cor. 
xii.  4.  Rev.  ii.  7.  by  which  application  thereof,  we  may  con- 
clude, that  this  earthly  paradise,  in  which  man  was  placed,  was 
a  kind  of  type  of  the  heavenly  blessedness,  which,  had  he  re- 
tained his  integrity,  he  would  have  been  possessed  of,  and 
which  they,  who  are  saved  by  Christ,  shall  be  brought  to. 

Here  we  may  take  notiee  of  the  conjectures  of  some  ancient 
and  modern  writers  concerning  it,^  more  especially  as  to  what 
respects  that  part  of  the  world  wherein  it  was  situate ;  and 
whether  it  is  now  in  being,  or  to  be  found  in  any  part  of  it,  at 
this  day.  Many  have  given  great  scope  to  their  conception 
•about  the  situation  of  paradise,  and  some  conjectures  are  so  ab- 
surd, that  they  hardly  deserve  to  be  mentioned.  As, 

(1.)  Some  have  thought  that  it  was  situate  in  some  plac-e, 
superior  to,  and  remote  from  this  gldbe  of  the  earth,  in  which 
we  live  ;  but  they  have  not  the  least  shadow  of  reason  for  this 
supposition,  and  nothing  can  be  more  contrary  to  the  account 
we  have  thereof  in  scripture* 


god's  providence  to  man  in  innocency.  71 

(2.)  Others  fancy,  that  there  was  really  no  such  place,  but 
that  the  whole  account  we  have  thereof,  in  Gen.  ii.  is  allegori- 
cal ;  thus  Origen,  Philo,  and  some  modern  writers  :  but  no  one 
can  justly  suppose  this,  who  duly  weighs  the  historical  account 
we  have  of  it,  in  scripture,  with  that  sobriety  and  impartiality 
that  he  ougJit ;  for,  according  to  this  method  of  reasoning,  we 
may  turn  any  thing  into  an  allegory,  and  so  never  come  lo  any 
determinate  sense  of  scripture,  but  what  the  wild  fancies  of  men 
suggest. 

(3.)  Others  have  supposed,  that  the  whole  world  was  one 
great  garden,  or  paradise,  and  that  when  man  was  placed  there- 
in, it  was  so  described,  to  signify  the  beauties  of  nature,  before 
they  were  lost,  by  the  curse  consequent  on  sin  :  But  this  cannot 
be  true,  because  God  first  made  man,  and  then  planted  this  gar" 
den^  and  afterwards  j&wf  him  into  it ;  Gen.  ii.  8.  and  after  the  fallj 
he  drove  him  out  ofit^  chap.  iii.  24.  But,  passing  by  these  ground- 
less conjectures,  something  may  be  determined,  with  nK)re  cer- 
taint}^,  concerning  the  -situation  thereof,  and  n>4>re  agreeable  to 
scripture  ;  therefore, 

(4.)  It  was  situate  in  Mesopotamia,  near  Babylon,  to  the 
north-east  end  of  the  land  of  Canaan.  This  appears, 

\st^  From  the  country  adjacent  to  it,  which  is  called  Eden, 
out  of  which  the  river  that  watered  it  is  said  to  proceed,  chap, 
ii.  10.  This  country  was  afterwards  known  by  the  same  name, 
and  is  elsewhere  reckoned  among  those  that  the  king  of  Assy- 
ria had  conquered,  Isa.  xxxvii.  12. 

2^/i/,  Two  of  the  rivers,  that  proceeded  from  Eden,  which 
watered  paradise,  were  well  known  in  after-ages,  viz.  Hidde- 
kel,  or  Tigris,  and  Euphrates,  especially  the  latter,  of  which 
we  often  read  in  scripture ;  and  it  is  certain  they  were  in  Me- 
sopotamia; therefore  the  garden  of  Eden  was  there.  And,  as  it 
was  the  finest  plantation  in  the  world,  this  was  one  of  the  most 
pleasant  climates  therein,  not  situate  too  far  northward,  so  as 
to  be  frozen  up  in  winter  ;  nor  too  near  the  equator  south-ward, 
so  as  to  be  scorched  with  excessive  heat  in  summer ;  this  was 
the  place  of  man's  residence  at  first,  (a) 

But  if  any  are  so  curious  in  their  enquiries,  as  to  desire  to 
know  the  particular  spot  of  ground  in  which  it  was  ;  that  is  not 
to  be  determined.  For  though  the  place  where  paradise  was, 
must  still  be  in  being,  as  much  as  any  other  part  of  the  world  ; 
yet  there  are  no  remains  of  it,  that  can  give  any  satisfaction  to 
the  curiosity  of  men,  with  relation  thereunto ;  for  it  is  certain, 
that  it  was  soon  destroyed  as  a  garden,  partly  by  the  flaming 
sword,  or  stream  of  fire,  which  was  designed  to  guard  the  wa)^ 
of  the  tree  of  life,  that  man  might  no  more  come  to  it ;  and 

CaJ  vide  Dr.  Wells'  Sacred  Geojrapk^,  and  tlie  exoirsion"  annexed  to  it 


72  god's  providence  to  man  in  innocency. 

thereby  to  signify,  that  it  ceased  to  be  an  ordinance,  for  his  faiih 
concerning  the  way  in  which  eternal  life  was  to  he  obtained. 
And  it  is  more  than  probable,  that  this  stream  of  fire,  which  is 
called  a  flaming  sword,  destroyed,  or  burnt  up,  this  garden ;  and, 
besides  this,  the  curse  of  God,  by  which  the  earth  brought  forth 
briars  and  thorns,  affected  this,  as  well  as  other  parts  of  the 
world  J  so  that,  by  reason  thereof,  and  for  want  of  culture,  it 
soon  lost  its  beauty,  and  so  could  not  well  be  distinguished  from 
the  barren  wilderness.  And  to  this  let  me  add,  that  since  the 
flood,  the  face  of  the  earth  is  so  altered,  that  it  is  a  vain  thing 
for  travellers  to  search  for  any  traces  thereof,  or  to  pretend  to 
determine,  within  a  few  miles,  the  place  where  it  was. 

Having  considered  the  place  of  man's  abode,  to  wit,  para- 
dise, we  have, 

2.  An  account  of  his  secular  employment  therein.  He  was 
appointed  to  dress,  or  manure  it ;  from  whence  we  may  take 
occasion  to  observe,  that  a  secular  employment  is  not  inconsis- 
tent with  perfect  holiness,  or  a  person's  enjoying  communion 
with  God,  and  that  blessedness  which  arises  from  it :  but,  on 
the  other  hand,  it  may  be  reckoned  an  advantage,  inasmuch  as 
it  is  a  preservative  against  idleness,  and  those  temptations  that 
oftentimes  attend  it.  Notwithstanding,  though  man  was  employ- 
ed in  this  work,  it  v*^as  performed  without  that  labour,  fatigue, 
and  uneasiness,  which  now  attends  it,  or  those  disappointments, 
and  perplexities,  which  men  are  now  exposed  to,  whose  secular 
callings  are  a  relief  against  poverty,  and  a  necessary  means  for 
their  comfortable  subsistence  in  the  world,  which  had  not  man 
fell,  would  not  have  been  attended  with  those  inconveniences 
that  now  they  are,  as  the  consequence  of  that  curse,  which  sin 
brought  with  it ;  as  it  is  said.  In  the  srveat  of  thy  face  shalt  thou 
eat  bread^  Gen.  iii.  19. 

3.  We  have  a  farther  account  of  the  provision  that  provi- 
dence made  for  man's  subsistence  j  the  great  variety  of  Iruits, 
•;vhich  the  earth  produced,  were  given  him  for  food,  the  tree  of 
knowledge  of  good  and  evil  only  excepted.  From  whence  we 
may  observe,  the  difference  between  the  condition  of  man  in  pa^ 
radise,  and  that  of  the  saints  in  heaven,  in  which  the  bodies  of 
iKen  shall  be  supported,  without  food,  when  changed  and  adapted 
to  such  a  way  of  living,  as  is  inconsistent  with  this  present  state; 
which  seems  to  be  the  meaning  of  that  expression  of  the  apos- 
tle, Meats  for  the  belly ^  and  the  belly  for  meats ;  but  God  shall 
destroy  both  it  and  them,  1  Cor.  vi.  13. 

.iHere  we  may  take  occasion  to  enquire,  whether  the  fruits  of 
Jhe  earth  were  the  only  food  which  man  lived  on,  not  only  be- 
fore the  fall,  but  in  several  follo^ving  ages  ?  or,  whether  flesh 
was  eaten  before  the  flood?  It  seems  most  agreeable  to  the 
dktates  of  nature,  to  suppose,  that  he  would  never  have  found 


cod's  providence  to  man  in  innocency.  73 

out  such  an  expedient,  as  killing  the  beasts,  and  eating  their 
flesh  to  subsist  him,  had  he  not  received  an  express  direction  to 
do  it  from  God,  which  rendered  it  a  duty.  And  we  have  a  par- 
ticular intimation  oi  this  grant  given  to  Noah,  after  the  deluge, 
when  God  says.  Every  vioving-  thing  that  liveth,  namely,  every 
clean  beast,  shall  be  meat  for  ijou^  Gen.  ix.  3.  from  whence  some 
conclude,  that  there  was  no  flesh  eaten  before  this  ;  and  that  the 
distinction,  which  we  read  of,  concerning  clean  and  unclean 
beasts,  which  Noah  brought  with  him  into  the  ark,  respected 
either  such  as  were  fit  or  unfit  for  sacrifice ;  or  the  clean  beasts 
were  such  as  God  afterwads  designed  for  food ;  and  therefore 
there  is  a  kind  of  prolepsis  in  their  being  called  clean  at  that 
lime. 

The  principal  reason  that  induces  some  to  suppose  this,  is, 
because  we  read,  in  the  scripture  but  now  mentioned,  that  when 
God  directed  Noah,  and  his  posterity,  to  eat  flesh,  and  consi- 
dered this  as  a  peculiar  gift  of  providence,  he  said.  Even  as  the 
green  herb  have  I  given  you  all  things ;  that  is,  as  when  I  cre- 
ated man  at  first,  I  gave  him  every  herb  bearing  seed^  which  is 
upon  the  face  of  all  the  earthy  and  every  tree^  iJi  the  which  is 
the  fruit  of  a  tree  yielding  seed^  that  it  shoidd  be  to  him  for 
meat ;  but  now  have  I  given  you  all  things^  Gen.  i.  29.  that  is, 
have  made  a  considerable  addition  to  your  food  by  giving  you 
a  liberty  to  feed  on  flesh ;  where  the  manner  of  expression  seems 
to  intimate,  that,  in  this  respect,  man's  food  differed  from  what 
it  was  before.  This  conjecture,  for  that  is  the  most  that  I  can 
call  it,  seems,  to  me,  to  have  equal,  if  not  greater,  probability 
in  it,  than  the  contrary,  which  is  the  commonly  received  opi- 
nion relating  hereunto  ;  and,  if  it  be  true,  then  we  may  observe, 
if  we  compare  the  food,  by  which  man  subsisted,  with  the  length 
of  his  life,  in  the  first  ages  of  the  world,  that  the  most  simple 
diet  is  the  most  wholesome ;  when  men  become  slaves  to  their 
appetites,  and  pamper  themselves  with  variety  of  meats,  they 
do,  as  it  were,  dig  their  own  graves,  and  render  their  lives  shor- 
ter, than  they  would  be,  according  to  the  common  course  of 
nature. 

If  it  be  objected  to  this,  that  man's  not  feeding  on  flesh,  was 
such  a  diminution  of  his  happiness,  that  it  seems  inconsistent 
with  a  state  of  innocency.  To  this  it  may  be  answered,  that  for 
man  to  feed  on  what  the  earth  produced,  was  no  mortification 
or  unhappiness,  to  him  ;  especially  if  it  were,  by  a  peculiar 
blessing  of  providence,  adapted  to,  as  well  as  designed  for  his 
nourishment,  as  being  his  only  food  ;  in  which  case  none  of 
those  consequences  would  ensue,  which  would  now  attend  a 
person's  being  wholly  confined  thereto.  If  this  way  of  living 
was  so  far  from  destroying,  or  weakening  the  constitution  of 
men,  that  it  tended,  by  the  peculiar  blessing  of  God,  not  only 


r-i  god's  providence  to  man  in  IN;NOCENCy. 

to  nourish,  but  to  maintain  health,  and  was  medicinal,  as  well 
as  nourishing,  and  so  conducive  to  long  life  ;  and  if  the  fruits 
of  the  earth,  before  that  alteration,  which  they  might  probably 
sustain  by  the  deluge,  or,  at  least,  before  the  curse  of  God  was 
brought  upon  the  earth  by  man's  sin,  differed  vastly  from  what 
they  now  are,  both  as  to  the  pleasantness  of  their  taste,  and 
their  virtue  to  nourish  ;  if  these  things  are  supposed,  it  cannot 
be  reckoned  any  degree  of  unhappiness,  though  man,  at  this 
fime,  might  have  no  other  food,  but  what  the  earth  produced  : 
But  tbis  I  reckon  among  the  number  of  those  probable  conjec- 
tures, concerning  which  it  is  not  very  material  to  determme, 
whether  they  are  true  or  false. 

4.  God  gave  man  dominion  over  all  creatures  in  this  world, 
or,  as  it  is  expressed,  he  put  them  under  his  feet^  Psal.  viii.  6. 
which  not  only  argues  a  superiority  of  nature,  but  a  propriety 
in,  and  liberty  to  use  them,  to  the  glory  of  God,  and  his  own 
advantage.  No  creature  was  in  itself  a  snare  to  him,  or  a  ne- 
cessary occasion  of  sin  ;  for  as  the  creature  at  first,  to  use  the 
Apostles  phrase.  Was  not  liable  to  the  bondage  of  corruption,  so 
it  was  not  subject  to  vanity^  Rom.  viii.  20,  21.  by  an  inclination 
that  he  had  in  his  nature  to  abuse  it.  And  as  for  those  creatures 
xvhich  are  now  formidable  to  man,  as  the  lion,  the  tyger,  &c. 
these,  as  it  is  more  than  probable,  had  not  that  fierceness  in  their 
nature,  before  the  fall  of  man,  and  the  curse  consequent  there- 
upon, so  that  our  first  parents  could  make  as  much  use  of  them, 
and  had  them  as  much  under  their  command,  as  we  have  the 
tamest  creatures.  And  it  is  not  improbable,  that  they  did  not 
prey  upon,  and  devour  one  another,  as  now  they  do,  since  pro- 
vidence provided  the  produce  of  the  earthybr  their  food.  Gen. 
i.  30.  and  therefore,  by  a  natural  instinct,  they  sought  it  only 
from  thence  ;  so  that  the  beasts  devouring  one  another,  as  well 
as  their  being  injurious  to  man,  is  a  standing  mark  of  the  curse 
of  God,  which  was  consequent  on  sin. 

We  read  of  a  time  in  which  the  church  is  given  to  expect, 
that  the  xvolf  and  the  lamb  shall  feed  together,  and  the  lion  shall 
eat  straxv  like  the  bullock,  and  dust  shall  be  the  serpenfs  meat ; 
fJietf  shall  not  hurt,  nor  destroy,  in  all  God^s  holy  7nountain,  Isa. 
Ixv.  25.  which,  if  it  shall  be  literally  accomplished,  is  an  inti- 
mation that  it  was  so  at  first,  as  it  contains  a  prediction  of  the 
restoring  of  this  part  of  nature,  in  some  respects,  to  its  first  es- 
rate.  But,  supposing  it  only  to  be  a  metaphorical  description  of 
the  cliurch's  happy  state  in  future  ages  j  the  prophet's  using  this 
inetaphor,  argues  the  possibility  of  the  thing's  being  literally 
trvie,  and  that  it  is  a  consequence  of  man's  fallen  state  that  it  is 
ribt  so  nov/,  therefore  it  is  probable,  that  it  v/as  otherwise  at  first. 
Such  conjectures  as  these  may  be  extu^ed,  if  ^ve  dont  pretend 


god's  providence  to  man  lU  INNOCENCY.  75 

them  to  be  articles  of  faith,  nor  think  it  worth  our  while  to  con- 
tend with  those  who  deny  thtm. 

5.  It  is  farther  observed,  that  God  ordained  marriage  for 
man's  help,  and  that  not  only  in  what  concerns  the  conveniences 
of  this  life,  but  as  a  means  to  promote  his  spiritual  welfare,  as 
such  a  nearness  of  relation  lays  the  strongest  obligations  to  it ; 
and  also  that  the  world  might  be  increased,  without  any  sinful 
expedient  conducive  thercunto ;  and  herein  there  was  a  stand- 
ing-precedent to  be  observed  by  mankind,  in  all  succeeding  ages, 
that  hereby  the  unlawfulness  of  polygamy,  and  other  violations 
of  the  seventh  commandment,  might  evidently  appear  *. 

II.  We  proceed  to  consider  the  providence  of  God,  as  con- 
versant about  man's  spiritual  concerns,  and  that  in  three  res- 
pects, namely,  in  granting  him  communion  with  himself,  in  in- 
stituting the  Sabbath,  and  entering  into  a  covenant  of  life  with 
him. 

1.  Man,  in  the  estate  in  which  he  was  created,  was  favoured 
with  communion  with  God :  This  supposes  a  state  of  friend- 
ship, and  is  opposed  to  estrangement,  separation,  or  alienation 
from  him ;  and,  as  the  result  hereof, 

(1.)  God  was  pleased  to  manifest  his  glory  to  him,  and  that 
not  only  in  an  objective  way,  or  barely  by  giving  him  a  con- 
viction, that  he  is  a  God  of  infinite  perfection,  which  a  person 
may  have,  who  is  destitute  of  communion  with  him  :  but  he  dis- 
played his  perfections  in  such  a  manner  to  him,  so  as  to  let  him 
see  his  interest  therein,  and  that,  as  long  as  he  retained  his  in- 
tegrity, they  were  engaged  to  make  him  happy. 

(2.)  This  communion  was  attended  with  access  to  God, 
without  fear,  and  a  great  delight  in  his  presence  ;  for  man,  be- 
ing without  guilt,  was  not  afraid  to  draw  nigh  to  God;  and,  be- 
ing without  spot,  as  made  after  his  image,  he  had  no  shame,  or 
confusion  of  face,  when  standing  before  him,  as  a  holy,  sin-ha- 
ing  God. 

(3.)  It  consisted  in  his  being  made  partaker  of  those  divine 
influences,  whereby  he  was  excited  to  put  forth  acts  of  holy 
obedience  to,  and  love  and  delight  in  him,  which  were  a  spring 
and  fountain  of  spiritual  joy. 

Nevertheless,  though  this  communion  was  perfect  in  its  kind». 
as  agreeable  to  the  state  in  which  he  was  at  first,  yet  it  was  not 
so  perfect,  as  to  degree,  as  it  would  have  been,  had  he  continu- 
ed in  his  integrity,  till  he  was  possessed  of  those  blessings,  which 
would  have  been  the  consequence  thereof;  for  then  the  soul 
would  have  been  more  enlarged,  and  made  receptive  of  greater 
degrees  of  communion,  which  he  would  have  enjo} xd  in  hea- 
ven. He  was,  indeed,  at  first,  in  a  holy  and  happy  state,  yet  he 

*  See  Qttest,  cxxxix. 


76  god's  providence  to  man  in  innoclncv. 

was  not  in  heaven,  and,  though  he  enjoyed  God,  it  was  in  or- 
dinances, and  not  in  an  immediate  way,  and  accordingly  it  was 
necessary  for  him  constantly  to  address  himself  to  him,  for  the 
maintenance  of  that  spiritual  life,  which  he  had  received,  to- 
gether with  his  being ;  and  this  was  not  inconsistent  with  a  state 
of  innocency,  any  more  than  the  maintenance  of  our  natural 
lives,  by  the  use  of  proper  food,  is  inconsistent  with  health,  or 
argues  an  infirm,  or  sickly  constitution,  or  any  need  of  medi- 
cine to  recover  it ;  yet  our  lives  would  be  more  confirmed,  and, 
if  we  may  so  express  it,  less  precarious,  if  God  had  ordained 
that  they  should  have  been  supported  without  these  means. 

This  may  serve  to  illustrate  the  difference  that  there  is  be- 
tween the  happiness  that  the  saints  enjoy,  in  God's  immediate 
presence  in  heaven,  and  that  which  is  expected,  as  the  result  of 
our  daily  access  to  him,  in  ordinances,  wherein  we  hope  for 
some  farther  degree  of  communion  with  him  ;  the  former  of 
these  man  would  have  attended  to,  had  he  stood ;  the  latter  con- 
tained in  it,  that  state  in  which  he  was  in  innocency  :  but  inas- 
much as  there  can  be  no  communion  with  God,  but  what  has 
a  proportionable  degree  of  delight  and  pleasure  attending  it ; 
this  our  first  parents  may  be  said  to  have  experienced,  which 
contributed  to  the  happiness  of  that  state  in  which  they  were, 
though  this  joy  was  not  so  complete,  as  that  is  which  they  are 
possessed  of,  v/ho  have  not  only  an  assurance  of  the  impossibili- 
ty of  losing  that  communion,  which  they  have  with  God  at  pre- 
sent, but  are  arrived  to  a  rotate  of  perfect  blessedness. 

2.  God  sanctified  and  instituted  the  Sabbath  for  man's  more 
immediate  access  to  hiin,  and,  that  he  might  express  his  gra- 
titude for  the  blessings  he  was  made  partaker  of,  and  might 
have  a  recess  from  that  secular  employment,  which,  as  was  be- 
fore observed,  he  was  engaged  in.  This  was  therefore  a  great 
privilege ;  and,  indeed,  the  Sabbath  was  a  pledge,  or  shadow, 
of  an  everlasting  Sabbath,  which  he  would  have  enjoyed  in 
heaven,  had  he  not  forfeited,  and  lost  it,  by  his  fall.  But  we 
shall  have  occasion  to  speak  more  particularly  to  this  head  un- 
der the  fourth  commandment;*  and  therefore  all  that  we  shall 
add,  at  present,  is,  that  the  Sabbath  was  instituted  as  a  day  of 
rest  for  man,  even  while  he  remained  in  a  state  of  innocency. 
This  appears  from  its  being  blessed  and  sanctified,  upon  the 
occasion  of  God's  resting  from  his  work  of  creation ;  therefore 
it  was,  at  that  time,  set  apart  to  be  observed  by  him. 

Object.  1.  It  is  objected,  that  it  might  then  be  sanctified  with 
this  view,  that  man  should  observe  it  after  his  fall,  or,  in  parti- 
cular, at  that  time  when  the  observation  of  it  was  enjoined. 

Ansxv.  To  this  it  may  be  replied,  that  there  never  was  any 
ordinance  instituted,  but  what  was  designed  to  be  observed  by 

*  See  Quest,  csvi. 


boD's  PROVIDENCE  TO  MAN  IN  INNOCENCY.  77 

hian,  immediately  after  the  institution  thereof.  Now  the  sanc- 
tification  of  the  Sabbath  iniports  as  much  as  its  institution,  or 
setting  apart  for  a  holy  use ;  therefore  we  cannot  but  suppose^ 
that  God  designed  that  it  should  be  observed  by  man  in  iuno- 
cencv. 

Object.  2.  It  is  farther  objected,  that  it  is  inconsistent  with 
the  happy  state,  in  wiiich  man  was  created,  for  God  to  appoint 
a  day  of  rest  ior  him,  to  be  then  observed ;  for  rest  supposes 
labour,  and  tlierefore  is  more  agreeable  to  that  state  into  Vv^hicK 
he  brought  himself  by  sin,  when,  by  the  sweat  of  his  brow,  hfe 
was  to  eat  bread. 

Anszu.  Though  it  is  true,  man,  in  innocency,  was  not  expo- 
sed to  that  uneasiness  and  fatigue  tliat  attended  his  employment 
after  his  fail,  ncithor  was  the  work  he  was  engaged  in  a  burthen 
to  him,  so  as  th:it  he  needed  a  day  of  rest  to  give  him  ease,  in 
that  respect;  yet  a  cessation  from  a  secular  employment,  atten- 
ded with  a  more  immediate  access  to  God  in  his  holy  institu- 
tions, wherein  he  might  hope  for  a  greatel»  degree  of  commu- 
nion v/ith  him,  was  not  inconsistent  with  that  degree  of  holi- 
ness and  happiness,  in  which  he  was  created,  which,  as  was 
before  observed,  was  short  of  the  heavenly  blessedness ;  so  that, 
though  heaven  is  a  state,  in  which  the  saints  enjoy  an  ever- 
lasting Sabbath,  it  does  not  follow  that  man,  how  happy  soever 
he  was  in  paradise,  was  so  far  favoured  therein,  as  that  a  day 
of  rest  was  inconsistent  with  that  state. 

3.  We  shall  proceed  to  enquire  how  the  providence  of  God 
had  a  more  immediate  reference  to  the  spiritual  or  eternal  hap- 
piness of  man,  in  that  he  entered  into  a  covenant  of  life  with 
him,  under  which  head  we  are  to  consider  the  personal  con- 
cerns of  our  first  parents  therein,  (ci) 

(a)  If  there  bad  been  a  period  in  which  there  was  absolutely  no  existence^ 
thei-c  would  never  have  been  any  thing.  Either  man,  or  his  Creator,  or  one  more 
remote,  bus  been  from  eternity,  unless  we  admit  the  contradiction  of  an  eternal 
succession.  But  because  to  create  implies  power  and  wisdom,  which  we  have 
not  Jie  lea->t  reason  to  imagine  any  creature  can  possess,  either  man,  and  the 
wo.'ld  he  possesses,  h:n'e  always  been,  or  their  maker.  The  history  of  nian,  the 
structure  of  languages,  the  face  of  the  [;TOund,  &c.  shew  that  man  and  his  habi- 
tation have  not  been  from  eternity ;  therefore  God  is  eternal.  As  all  excellency 
is  in  himself^  or  derived  from  lum,  his  happiness  depends  only  on  himself;  and 
the  worlds  he  bus  made,  are  so  far  pleasing  as  they  exhibit  himself  to  himself. 
He  could  have  made  his  intelligent  creatures  all  confirmed  in  holiness,  but  he 
chose  to  conff-r  liberty,  which  was  a  blessing  till  abused.  He  knew  all  the  con- 
sequences, and  that  these  wovdd  exercise  his  mercy  and  justice.  Partial  evil  he 
determined  should  produce  universal  good,  and  that  no  evil  should  take  place, 
but  that  which  should  eventually  ])raise  him. 

The  first  intelligent  creatures  were  purely  spiritual,  and  each  stood  or  fell  for 
himself  He  united  in  man  the  spiritual  and  corporeal  natures  ;  he  formed  his 
soul  innocent  and  holy,  and  made  ample  provision  for  the  comfort  of  his  body; 
and  as  it  would  have  been  inconvenient  to  have  brought  all  of  the  liunian  family, 
which  were  to  be  in  every  generation,  upon  the  earth  at  one  time,  and  etiU  marv 

Vol.  it.  L 


78  god's  PROVEDEKGE  to  maw  in  INJfOCENCta 

(1 .)  The  dispensation  they  were  under  was  that  of  a  cove- 
nant. This  is  allowed  by  most,  who  acknowledge  the  imputa- 
tion of  Adam's  sin,  and  the  universal  corruption  or  viaturc-,  as 
consequent  thereupon.  And  some  call  it,  a  covenant  of  inno- 
ce?ici'^  inasmuch  as  it  was  made  with  man  while  he  was  in  a 
state  of  innocency;  others  call  it,  a  covenant  of  luor.ks^  because 
perfect  obedience  was  enjoined,  as  the  condition  of  it,  and  so 
it  is  opposed  to  the  covenant  of  grace,  as  there  was  no  provi- 
sion made  therein  for  any  display  of  grace,  as  there  is  in  that 
covenant  which  we  are  now  under ;  but,  in  this  answer,  it  is 
called  the  covenant  of  life,  as  having  respect  to  the  blessings 
promised  therein* 

It  may  seem  indifferent  to  some,  whether  it  ought  to  be  term- 
ed a  covenant,  or  a-  law  of  innocency  ;  and,  indeed,  we  would 
not  contend  about  the  use  of  a  word,  if  many  did  not  design, 
by  what  they  say,  concerning  its  being  a  law,  and  not  properly 
a  covenant,  to  prepare  the  way  for  the  denial  of  the  imputation 
of  Adam's  sin ;  or  did  not,  at  the  same  time,  consider  him  as 
no  other  than  the  natural  head  of  his  posterity,  which,  if  it 
were  to  be  allowed,  would  effectually  overthrow  the  doctrine 
of  original  sin,  as  contained  in  some  following  answers.  There- 
fore we  naust  endeavour  to  prove  that  man  was  not  barely  un- 
der a  law,  but  a  covenant  of  works ;  and,  that  we  may  proceed 
with  more  clearness,  we  shall  premise  some  things,  in  general, 
concerning  the  difference  between  a  law  and  a  covenant. 


so,  that,  every  one  standing  or  falling  for  himself,  the  eartli  should  be  the  com- 
mon habitationof  beings  perfectly  holy,  happy,  and  immortal,  and  also  of  cursed 
perishing  beings,  he  constituted  the  first  man  a  representative  of  his  race.  "  Let 
us  make  iruin"  the  race  in  one.  To  be  fruitful,  multiply,  fill,  and  subdue  the 
earth,  were  directed  to  the  race.  "  In  the  day  thou  eatest  thereof,  thou  shalt 
die."  He  did  die  spii-itually,  he  lost  his  innocence,  became  the  subject  of  guilt, 
shame,  and  fear ;  and  all  his  posterity  inherit  the  fallen  natiu'e.  Being  already 
cursed,  when  afterwards  ai'raigned  and  sentenced,  it  was  only  necessary  to  curse- 
his  enjoyments  in  this  world.  His  posterity  were  inclndedj  for  they  are  subjec- 
ted  to  tiie  same  afflictions  and  death.  If  they  had  not  been  included  in  the  sen- 
tence "dust  thou  art,  and  unto  dust  shalt  thou  return,"  as  they  were  a,  part  of 
his  dust,  not  dying,  it  would  not  have  been  accomplished.  That  he  represented 
the  race  appears  also  from  this,  that  the  command  was  given  to  him  before  his 
wife  was  formed,  and  also  because  it  does  not  appear  that  her  eyes  were  opened 
to  see  her  guilt,  and  miserable  condition  until  he  had  eaten  of  the  fruit ;  then 
*'  the  eyes  of  them  both  were  opened." 

The  "remedy  was  provided  before  the  creation,  and  nothing  can  be  shown  to 
prove  that  it  is  not  complete  in  every  instance  \\'hen  there  is  not  actual  guilt. 
That  the  wom;;n  was  to  have  a  seed  the  first  parent  heard  announced  ui  the  sen- 
tence against  the  tempter,  whilst  standing  in  suspense  momently  in  expectation 
of  that  death  which  had  been  threatened.  If  the  plural  had  been  used,  this  could 
have  been  no  intimation  of  the  seed'  Christ.  Wliy  was  the  word  ivomun  used, 
which  excludes  the  m.in,  and  not  the  term  man,  which  would  have  embraced 
both,  unless  the  Son  of  the  virgin  was  intended  ?  It  is  all  one  gi'eat  whole,  per* 
fectly  seen  only  to  God  himself.  "  O  the  depth  of  the  riches  both  of  the  wisdom 
and  knowledge  of  God ;  how  unsearchable  are  his  judgments,  and  his  ways  past. 
Midiiig,out" 


6DB*8  TSC^IDENCE  TO  MAN  IN  INNOCENCY.  T^ 

A  law  is  the  revealed  will  of  a  sovereign,  in  which  a  debt  of 
obedience  is  demanded,  and  a  punishment  threatened,  in  pro- 
portion to  the  nature  of  the  offence,  in  case  of  disobedience. 
And  here  we  must  consider,  that  as  a  subject  is  bound  to  obey 
a  law;  so  he  cannot  justly  be  deprived  oi  that  which  he  hai 
a  natural  right  to,  but  in  case  of  disobedience  ;  therefore  obe- 
dience  to  a  law  gives  him  a  right  to  impunity,  but  iiothing  more 
than  this;  whereas  a  covenant  gives  a  person  a  right,  upon  his 
fulfilling  the  conditions  thereof,  to  all  those  privileges,  which 
are  stipulated,  or  promised  therein.    This  may  be  illustrated, 
by  considering  it  as  applied  to  human  forms  of  government,  iii 
which  it  is  supposed  that  every  subject  is  possessed  of  some 
things,  which  he  has  a  natural  or  political  right  to,  which  he 
cannot  justly  be  deprived  of,  unless  he  forfeit  them  by  violating 
the  law,  which,  as  a  subject,  he  was  obliged  to  obey ;  there- 
fore, though  his  obedience  give  him  a  right  to  impunity,  or  t6 
the  undisturbed  f>Gssession  of  his  life  and  estate,  yet  this  does 
not  entitle  him  to  any  privilege,  which  he  had  no  natural  right 
to.    A  king  is  not  obliged  to  advance  a  subject  to  great  honours, 
because  he  has  not  forfeited  his  life  and  estate  by  rebellion  :  but 
in  case  he  had  promised  him,  as  an  act  of  favour,  that  he  would 
confer  such  honours  upon  him,  upon  condition  of  his  yielding 
obedience  in  some  particular  instances,  then  he  would  have  a 
right  to  them,  not  as  yielding  obedience  to  a  law,  but  as  ful- 
filling the  conditions  of  a  covenant. 

This  may  be  farther  illustrated,  by  considering  the  case  of 
Mephibosheth.  He  had  a  natural  and  legal  right  to  his  life 
and  estate,  which  descended  to  him  from  his  father  Jonathan, 
because  he  behaved  himself  peaceably,  and  had  not  rebelled 
against  David ;  but  this  did  not  entitle  him  to  those  special  fa- 
vours which  David  conferred  upon  him,  such  as  eating-  bread 
at  his  table  continually^  2  Sam.  ix.  13.  foi'  those  were  the  re- 
sult of  a  covenant  between  David  and  Jonathan  ;  in  which  Da- 
vid promised,  that  he  would  shew  kindness  to  his  house  after 
him,  Nov/,  to  apply  this  to  our  present  case,  if  we  consider 
our  first  parents  only  as  under  a  law,  their  perfect  obedience  to 
it,  it  is  true,  would  have  given  them  a  right  to  impunity,  since 
punishment  supposes  a  crime ;  therefore  God  could  not,  con- 
sistently with  his  perfections,  have  punished  them,  had  they 
not  rebelled  against  him.  I  do  not  say,  that  God  could  not,  in 
consistency  with  his  perfections,  have  taken  away  the  blessings 
that  he  conferred  upon  them,  as  creatures,  in  a  way  of  sove- 
reignty, but  this  he  could  not  do  as  a  judge ;  so  that  man  would 
have  been  entirely  exempted  from  punishment,  as  long  as  he 
had  stood.  But  this  would  not,  in  the  least,  have  entitled  him 
to  any  superadded  happiness,  unless  there  had  been  a  promise 
made,  which  gave  him  ground  to  expect  it,  in  case  he  yielded 


30  GOD^S  PROVIDENCE  TO  MAN  IN  INNOCENCY. 

obedience ;  and  if  there  were,  then  that  dispensation,  which  be- 
fore contained  the  form  of  a  law,  having  this  circumstance  ad- 
ded to  it,  would  af.erwards  contain  the  form  of  a  covenant,  and 
so  give  him  a  right  to  that  super-added  happiness  promised 
therein,  according  to  the  tenor  of  that  covenant.  Therefore,  if 
we  can  prove  (which  we  shall  endeavour  to  do,  before  we  dis- 
miss this  subject)  not  only  diat  man  was  obliged  to  5  ieid  per- 
fect obedience,  as  bemg  under  a  law  ;  but  that  he  was  given  to 
expect  a  super-added  happiness,  consisting  either  in  the  grace 
of  confirmation  in  his  prestnt  state,  or  in  the  heavenly  blessed- 
ness ;  then  it  v,  ill  lolsow,  that  he  would  have  had  a  right  to  it, 
in  case  of  vieiding  that  obedience,  according  to  the  tenor  of  this 
dispt  ligation,  as  containing  in  it  the  nature  of  a  covenant. 

This  i  apprehend  to  be  the  just  difference  between  a  law  and 
a  covenant,  as  applicable  to  this  present  argument,  and  conse- 
quently must  conclude,  that  the  disj:iensation  man  was  under, 
contained  both  the  ideas  of  a  law  and  a  covenant :  his  relation 
to  God,  as  a  creature,  obliged  him  to  yield  periect  obedience 
to  the  divine  will,  as  containing  the  form  of  a  law  ;  and  this 
perfect  obedience,  had  it  been  performed,  would  have  given 
iiim  a  right  to  the  heavenly  blesstciness,  by  virtue  of  that  pro- 
mise, which  God  was  pleased  to  give  to  man  in  this  dispensa- 
tion, as  it  contained  in  it  the  nature  of  a  covenant.  And  this 
will  farther  appear,  wjhen  we  consider, 

(2.)  The  blessing  promised  in  this  covenant,  namely,  life. 
This,  m  scripture,  is  used  sometimes  to  signify  temporal,  and, 
at  other  times,  spiritual  and  eternal  blessings  :  we  have  both 
these  senses  joined  together  in  the  apostle's  words,  where  we 
read  of  th'e  life  that  now  is^  and  that  xvhich  is  to  come^  1  Tim. 
iv.  8.  Moreover,  sometimes  life  and  blessing,  or  blessedness, 
are  put  together,  and  opposed  to  death,  as  containing  in  it  all 
the  ingredients  of  evil,  Deut.  xxx.  19.  in  which  scripture,  when. 
Moses  exhorts  them  to  choose  life,  he  doth  not  barely  intend 
a  natural  life,  or  otitward  blessings,  for  these  there  is  no  one  but 
chooses,  whereas  many  are  hardly  persuaded  to  make  choice 
of  spiritual  life. 

In  this  head  we  are  upon,  we  consider  life,  as  including  in 
it,  both  spiritual  and  eternal  blessedness ;  so  it  is  to  be  under- 
stood, when  our  Saviour  says,  Slrait  is  the  gate^  and  narroiv 
is  the  rvai^^  xvhich  leadeth  nnto  life;  Matt.  vii._  14.  and  else- 
where, If  thou  xvilt  enter  into  lifi\  keep  the  connnandments^  chap. 
xix.  17".  We  must  therefore  conclude,  that  Adam  having  such 
a  promise  as  this  made  to  him,  upon  condition  of  perfect  obe- 
dience, he  was  given  to  expect  some  privileges,  which  he  was 
not  then  possessed  of,  which  included  in  them  the  enjoyment 
of  the  heavenly  blessedness ;  therefore  this  dispensation,  that 
he  v/as  under,  may  well  be  called  a  covenant  of  life. 


god's  providence  to  man  in  innogency.  si 

But,  since  this  is  so  necessary  a  subject  to  be  insisted  on,  we 
shall  offer  some  arguments  to  prove  it.  Some  have  tliought  that 
it  might  be  proved  from  Hos.  vi.  7.  which  they  choose  to  ren* 
der,  Ihey^  like  Adam,  have  ironsgressed  the  coveiiant ;  from 
wlience  they  concUide,  that  Adam  vvas  unacr  a  covenant;  and 
so  they  suppose  that  the  word  Adam  is  taken  for  the  proper 
name  of  our  ftrst  parent,  as  it  is  probable  it  is  elsewhere,  viz* 
when  Job  says,  If  I  covered  my  transgressions,  as  Adam,  Job 
xxxi.  33.  alluding  to  those  trifling  excuses  which  Adam  made, 
to  palliate  his  sin,  immediateiy  after  his  tall,  Gen.  iii.  12.  And 
there  are  some  expositors  who  conclude,  that  this  is  no  impro- 
bable sense  of  this  text:*  yet  I  would  not  lay  much  stress  on 
it ;  because  the  words  may  be  rendered  as  they  are  in  our  trans- 
lation. They,  like  men,  &c.  q,  d.  according  to  the  custom  of 
vain  man,  they  have  transgressed  the  covenant ;  or,  they  are 
no  better  than  the  rest  of  mankind,  who  are  disjxjsed  to  break 
covenant  with  God.  In  the  same  sense  the  apostk  uses  the 
words,  when  reproving  the  Corinthians,  he  says,  Are  ye  not 
carnal,  and  walk  as  men,  1  Cor.  iii.  3. 

Therefore,  passing  this  by,  let  us  enquire,  whether  it  may 
not,  in  some  measure,  be  proved  from  that  scripture,  which  is 
often  brought  for  this  purpose,  In  the  day  thoii  catest  thereof^ 
thou  shalt  surely  die.  Gen.  ii.  IT.  irom  whence  it  is  argued, 
that,  if  man  had  retained  his  integrity,  he  would  have  been 
made  partaker  of  the  heavenly  blessedness.  Many,  indeed,  are 
so  far  from  thinking  this  an  argument  to  prove  this  matter,  that 
they  bring  it  as  an  objection  against  it,  as  though  God  had 
given  man  hereby  to  understand,  that  he  was  not,  pursuant  to 
the  nature  of  a  covenant,  to  expect  any  farther  degree  of  hap- 
piness than  what  he  was  already  possessed  of;  but,  agreeably 
to  the  sanction  of  a  law,  death  was  to  be  inflicted,  in  case  of 
disobedience ;  and  life,  that  is,  the  state  in  which  he  was  crea- 
ted, should  be  continued,  as  long  as  he  retained  his  integrity. 
As  when  a  legislator  threatens  his  subjects  with  death,  in  case 
they  are  guilty  of  rebellion,  nothing  can  be  inferred  from  thence, 
but  that,  if  they  do  not  rebel,  they  shall  be  continued  in  the 
quiet  possession  of  what  they  had  a  natural  right  to,  as  sub- 
jects, and  not  that  they  should  be  advanced  to  a  higher  degree 
of  dignity.  This  sense  of  the  text,  indeed,  enervates  the  force 
of  the  argument,  taken  from  it,  to  prove,  that  man  was  under  a 
covenant.  But  yet  I  would  not  wholly  give  it  up,  as  contain- 
ing in  it  nothing  to  support  the  argument  we  are  defending. 
For  this  threatening  was  denounced,  not  only  to  signify  God's 
will  to  punish  sin,  or  the  certain  event  that  should  follow  upon 

•  Vid.  Grot,  in  Hos.  vi.  7.  J^Iihi  latina  hxc  interpretatio  von  dhpUcet,  ut  sensus 
hie  sit ;  si  cut  ,Sdam,  quia  pact-um  meum  violavit,  expulsua  est  ex  Uedene  ;  ita  aquwn 
est  ex  sua  terra  txpeUi. 


ia2  <;dD'«  pROViOENCfi  to  man  in  innqcency, 

it,  but  ae  a  motive  to  obedience  ;  and  therefore  it  includes  ia  it 
a  promise  of  life,  in  case  he  retained  his  intv.grit}*. 

The  question  therefore  is ;  what  is  meant  by  this  life  ?  or, 
whether  it  has  any  respect  to  the  heavenly  blessedness  ?  In  an- 
swer  to  which,  I  see  no  reason  to  conclude  but  that  it  has ; 
since  that  is  so  often  understood  by  the  word  life  in  scripture : 
thus  i':  is  said,  Hear  and  your  soul  shall  live^  Isa.  Iv,  3.  and,  If 
thou  wilt  enter  into  life^  keep  the  commandynents^  Matt,  xix.  17, 
and  in  many  other  places ;  therefore  why  should  not  life^  in 
this  place,  be  takei^  in  the  same  sense  l  So,  on  the  other  hand, 
when  death  is  threatened,  in  several  scriptures  it  implies  a  pri* 
vatioD  of  the  heavenly  blessedness,  and  not  barely  a  loss  of 
those  blessings,  which  we  are  actually  possessed  of. 

Moreover,  Adam  could  not  but  know  God  to  be  the  Foun- 
tain of  blessedness,  otherwise  he  would  have  been  very  defec- 
tive in  knowledge  ;  and,  when  he  looked  into  himself,  he  would 
jfind  that  he  was  capable  of  a  greater  degree  of  blessedness,  thaa 
he  did  at  present  enjoy,  and  (which  was  yet  more)  he  had  a 
desire  thereof  implanted  in  his  very  nature.  Now  what  can  be 
inferred  from  hence,  but  that  he  would  conclude  that  God,  who 
gave  him  these  enlarged  desires,  after  some  farther  degree  of 
happiness  arising  from  communion  with  him,  would  give  him 
to  expect  it,  in  case  he  retained  that  holiness,  which  was  im- 
planted in  his  nature .'' 

But,  tliat  it  may  farther  appear  that  our  first  parents  were 
given  to  expect  a  greater  degree  of  happiness,  and  consequent? 
iy  that  the  dispensation,  that  they  were  under,  was  properly 
federal,  let  it  be  considered ;  that  the  advantages  which  Christ 
came  into  the  world  to  procure  for  his  people,  which  are  pro- 
mised to  them,  in  the  second  covenant,  are,  'for  substance,* 
the  same  with  those  which  man  would  have  enjoyed,  had  he 
not  fallen  ;  for  he  came  to  seek  and  to  save  that  which  ivas  lost^ 
and  to  procure  the  recovery  of  forfeited  blessings.  But  Christ 
came  into  the  world  to  purchase  eternal  life  for  them ;  there- 
fore this  v/ould  have  been  enjoyed,  if  there  had  been  no  need 
of  purrhaslng  it,  viz,  if  man  had  retained  his  integrity. 

The  apostle,  speaking  of  the  end  of  Christ's  coming  into 
the  world,  observes,'Gal.  iii.  13,  14.  not  only,  that  it  was  to 
redeem  us  from  the  curse,  or  the  condemning  sentence  of  the 
laruy  but  that  his  redeemed  ones  might  be  made  partakers  of 
the  blessing-  of  Abraham,  which  was  a  very  comprehensive  one, 
including  in  it,  that  God  would  be  his  God,  his  shield,  and  ex- 
ceeding- g-reat  reward.  Gen.  xvii.  7»  compared  with  chap.  xv. 

*  TVhen  I  speak  ofifw  advantagea  being,  for  substance  the  same,  it  is  supposed, 
that  there  are  some  circumstances  of  glory,  in  which  that  salvation  that  -was  purcha- 
ted  by  Christ,  differs  from  that  happinest  -which  Adam  tsould  have  b^7ipoitnsed  of 
had  he  persisted  in  his  inie^ritif. 


«od'«  providence  to  man  in  inkocency.     s^ 

I.  and  the  same  apostle  elsewhere  speaks  of  Christ's  having 
iredeemed  them  that  zuere  under  the  laxv^  that  is,  the  curse  of 
the  vioiattd  law,  or  covenant,  that  xve  might  receive  the  adop- 
tion of  sons y  Gal.  iv.  4,  5.  that  is,  that  we  might  be  made  par- 
takers  of  all  the  privileges  of  God's  children,  whrt'h  certainly 
include  in  them  eternal  life. 

Again,  there  is  another  scripture  that  farther  supports  this 
argument,  taken  from  Rom,  viii.  3,  4.  What  the  law  could  not- 
doy  in  that  it  was  xveak  through  the  fleshy  God  sending  his  oivn. 
Son  in  the  likeness  of  sinful f.esh^  and^forsin^  condemned  siii  in 
thefeshy  that  the  righteousness  of  the  lazv  might  be  fulfilled  in. 
us  ;  which  is  as  though  he  should  say,  according  to  the  tenor 
of  the  first  covenant,  eternal  life  was  not  to  be  expected,  since 
it  was  become  weak,  or  could  not  give  it,  because  man  could 
not  yield  perfect  obedience,  which  was  the  condition  thereof: 
But  God's  sending  his  own  Son  to  perform  this  obedience  foF 
us,  was  an  expedient  for  our  attaining  that  life,  which  we  could 
not  otherwise  have  enjoyed.  This  seems  to  be  the  general 
scope  and  design  of  the  apostle  in  this  text ;  and  it  is  agreea- 
ble to  the  sense  of  many  other  scriptures,  that  speak  of  the  ad- 
vantages that  believers  attain  by  Christ's  death,  as  compared 
with  the  disadvantages  w^hich  man  sustained  by  Adam's  fall  ; 
therefore  it  follows,  that,  had  Adam  stood,  he,  and  all  his  pos- 
ter! t}',  v/ould  have  attained  eternal  life. 

Thus  we  have  endeavoured  to  prove,  that  God  entered  into 
covenant  with  Adam,  inasmuch  as  he  was  given  to  expect^ 
that,  if  he  had  yielded  perfect  obedience,  he  should  have  been 
possessed  of  the  heavenly  blessedness.  But  supposing  this  be 
not  allowed  of,  and  the  arguments  brought  to  prove  it  are  rec- 
koned  inconclusive,  it  Would  be  sufficient  to  our  present  pur- 
pose,  and  would  argue  the  dispensation  that  Adam  was  under 
to  be  that  of  a  covenant,  if  God  had  only  promised  him  the 
grace  of  confirmation,  and  not  to  transplant  him  from  the 
earthly  to  the  heavenly  paradise ;  for  such  a  privilege  as  this, 
which  would  have  rendered  his  fall  impossible,  would  have 
contained  so  advantageous  a  circumstance  attending  the  state 
in  which  he  was,  as  would  have  plainly  proved  the  dispensa- 
tion he  was  under  to  be  federal.  Therefore,  before  we  dis- 
miss this  head,  we  shall  endeavour  to  make  that  appear,  and 
consider, 

1.  That  to  be  confirmed  in  a  state  of  holiness  and  happiness, 
was  necessary  to  render  that  state  of  blessedness,  in  which  he 
was  created  compleat;  for  whatever  advantages  he  was  possess* 
ed  of,  it  would  have  been  a  great  allay  to  r  them  to  consider^ 
that  it  was  possible  for  him  to  lose  them,  or  through  any  act 
of  inadvertency,  in  complying  with  a  temptation  ta  fall,  and 
luin  hinaself  for  ever,     ti  the  saints  in  heaven,  who  are  ad~ 


94  ®OD^S   PROVIDENCE  TO  MAN  IN  INNOCENCY. 

vanced  to  a  greater  degree  of  blessedness,  were  not  confirmed 
in  it;  if  it  was  possible  for  them  to  lose,  or  fall  from  it,  it 
would  render  their  joy  incomplete ;  much  more  would  the  hap- 
piness of  Adam  have  been  so,  if  he  had  been/to  have  continu- 
ed for  ever,  without  this  privilege. 

2.  If  he  had  not  had  ground  to  expect  the  grace  of  confir- 
mation in  holiness  and  happiness,  upon  his  yielding  perfect 
obedience,  then  this  perfect  obedience,  could  not,  in  any  res- 
pect, in*  propriety  of  speaking,  be  said  to  have  been  condition- 
al, unless  you  suppose  it  a  condition  of  the  blessings  which  he 
was  then  possessed  of;  which  seems  not  so  agreeable  to  the 
idea  contained  in  the  word  co?idition^  which  is  considered  as  a 
motive  to  excite  obedience,  taken  from  some  blessing,  which 
would  be  consequent  thereupon.  But,  if  this  be  not  allowed 
to  have  sufficient  weight  in  it,  let  me  add, 

3.  That  it  is  agreeable  to,  and  tends  very  much  to  advance 
the  glory  of  the  divine  goodness,  for  God  not  to  leave  an  in- 
nocent creature  in  a  state  of  perpetual  uncertainty,  as  to  the 
continuance  of  his  holiness  and  happiness ;  which  he  would 
have  done,  had  he  not  promised  him  the  grace  of  confirnia- 
tion,  whereby  he  would,  by  his  immediate  interposure,  have 
prevented  every  thing  that  might  have  occasioned  his  fall. 

4.  This  may  be  farther  argued,  from  the  method  of  God's 
dealing  with  other  sinless  creatures,  whom  he  designed  to 
make  completely  blessed,  and  so  monuments  of  his  abundant 
goodness.  Thus  he  dealt  with  the  holy  angels,  and  thus  he 
will  deal  with  his  saints,  in  another  world ;  the  former  are,  the 
other  shall  be,  when  arrived  there,  confirmed  in  holiness  and 
happiness;  and  why  should  we  suppose,  that  the  goodness  of 
God  should  be  less  glorified  towards  man  at  first,  had  he  re- 
tained his  integrity?  Moreover,  this  will  farther  appear,  if  we 
consider, 

5.  That  the  dispensation  of  providence,  which  Adam  was 
under,  seems  to  carry  in  it  the  nature  of  a  state  of  probation. 
If  he  was  a  probationer,  it  must  either  be  for  the  heavenh'  glo- 
ry, or,  at  least,  for  a  farther  degree  of  happiness,  containing  in 
it  this  grace  of  confirmation,  v/hich  is  the  least  that  can  be  sup- 
posed, if  there  were  any  promise  given  him ;  and,  if  all  other 
dispensations  of  providence,  towards  man,  contain  so  many 
jreat  and  precious  promises  in  them,  as  it  is  certain  they  do ; 
can  we  suppose  that  man,  in  his  state  of  innocency,  had  no  pro- 
mise given  him  ?  And,  if  he  had,  then  I  cannot  but  conclude, 
that  God  entered  into  covenant  with  him,  which  was  the  thing 
to  be  proved. 

Object.  1.  The  apostle,  in  some  of  the  scriptures  but  now  re- 
ferred to,  calls  the  dispensation,  that  Adam  was  under,  a  lazv  ; 
therefore  we  have  no  grotmd  to  call  it  a  covenant. 


GOD*S  PROVIDENCE  TO  MAN  IN  INNOCENCY.       85 

Answ.  It  is  true,  it  is  often  called  a  hnv ;  but  let  it  be  con- 
sidered, that  it  had  two  ideas  included  in  it,  which  are  not  op- 
posite to,  or  inconsistent  with  each  other,  namcl)-,  that  ot  a  law, 
and  a  covenant.  As  man  was  under  a  natural  and  indispensa- 
ble ohligation  to  v  itld  periect  obedience,  and  was  liable  to  eter- 
nal death,  in  case  of  disobedience,  it  had  in  it  the  form  and 
sanction  of  a  law ;  and  this  is  not  inconsistent  with  any  thing 
that  has  been  before  suggested,  in  which  we  hav^e  endeavoured 
to  maintain,  that,  besides  this,  there  was  something  added  to  it 
that  contained  the  nature  of  a  covenant,  which  is  all  that  we 
pretend  to  prove ;  and  therefore  the  dispensation  may  justly 
take  its  denomination  from  one  or  the  ocher  idea,  provided, 
when  one  is  mentioned,  the  other  be  not  excluded.  If  we  call 
it  a  law,  it  v^'as  such  a  law,  as  had  a  promise  of  super-added 
blessedness  annexed  to  it ;  or  if  we,  on  the  other  hand,  call  it  a 
covenant,  it  had,  notwithstanding,  the  obligaiion  of  a  law,  since 
at  was  made  with  a  subject,  who  was  bound,  without  regard  to 
his  arbitrary  choice  in  this  matter,  to  fulfil  the  demands  thereof. 

Object.  2.  It  is  farther  objected,  against  what  has  been  said 
concerning  man's  having  a  promise  of  the  heavenly  blessed- 
ness giveh  him,  upon  condition  of  obedience,  that  this  is  a  pri- 
vilege peculiarly  adapted  to  the  gospel-dispensation ;  and  that 
our  Saviour  was  tb.e  first  that  made  it  known  to  the  world,  as 
the  ajjostle  says,  that  life  and  immovtaUty  is  brought  to  light 
through  the  gospel^  and  made  manifest^  by  the  appearing  of  our 
Saviour  Jesus  Christy  2  Tim.  i.  10.  and  therefore  it  was  not 
made  known  by  the  law,  and  consequently  there  was  no  pro- 
mise thereof  made  to  Adam  in  innocency;  and  the  apostle 
says  elsewhere,  that  the  rvay  into  the  holiest  ofall^  that  is,  into 
heaven,  zi>as  not  yet  made  manifest^  while  the  first  tabernacle 
rvas  yet  statiding\  till  Christ  came,  zvho  obtained  eternal  re- 
demption for  us^  Heb.  ix.  8,  11,  12.  From  whence  they  argue, 
that  we  have  no  reason  to  conclude  that  Adam  had  any  pro- 
mise, or  expectation,  founded  thereon,  of  the  heavenly  blessed- 
ness ;  and  consequently  the  argument  taken  from  thence  to 
prove,  that  the  dispensation  he  was  under,  was  that  of  a  cove- 
nant, is  not  conclusive. 

Ansxv.  It  seems  very  strange,  that  any  should  infer,  from  the 
scriptures  mentioned  in  the  objection,  that  eternal  life  was  al- 
together unknown  in  the  world  till  Christ  came  into  it,  inas- 
much as  the  meaning  of  those  scriptures  is  plainly  this  :  in  the 
former  of  them,  when  the  apostle  speaks  of  life  and  immortali- 
ty as  brought  to  light  by  the  gospel^  nothing  else  can  be  inten- 
ded, but  that  this  is  more  fully  revealed  by  the  gospel,  than  it 
was  before ;  or,  that  Christ  revealed  this  as  a  purchased  pos- 
session, in  which  respect  it  could  not  be  revealed  before.  And, 
if  this  be  opposed  to  the  revelation  given  to  Adam  of  life  :^nd 

Vol.  II.  M 


BS  GOD'fi  i'ROVIDEKCE  TO  SiAN  IS  IKKOCENCY- 

immortality,  in  the  first  covenant ;  it  may  be  notwithstanding, 
distinguish^ci  from  it :  for  though  the  heavenly  blessedneiis  was 
contained  therein  :  yet  it  was  not  considered,  as  including  in  it 
the  idea  of  salvation,  as  it  does  to  us  when  revealed  in  the 
gospel. 

As  to  the  latter  of  those  scriptures,  concerning  the  way  int9 
the  holiest  of  all ^  that  is,  into  heaven,  not  being  via.de  manifest 
while  the  first  tabernacle  xuas  yet  standings  the  meaning  there- 
of is,  that  the  way  of  our  redemption,  b}  Jesus  Christ,  was  not 
so  clearly  revealed,  or  with  those  circumstances  of  gioiy  under 
the  ceremonial  l|iw,  as  it  is  by  the  gospel ;  or,  at  least,  whatever 
discoveries  were  made  thereof,  yet  the  promises  had  not  their 
full  accomplishment,  till  Christ  came  and  erected  the  gospel- 
dispensation ;  this,  therefore,  doth  not,  in  the  least,  militate 
against  the  argument  we  are  maintaining.  Thus  concerning  the 
blessing  promised  in  this  covenant,  namely,  life,  by  which  it 
farther  appears  to  be  a  federal  dispensation. 

(3.)  We  are  now  to  consider  the  condition  of  man's  obtain- 
ing this  blessing,  which,  as  it  is  expressed  in  this  answer,  was 
personal,  perfect,  and  perpetual  obedience. 

1.  He  was  obliged  to  perform  obedience,  which  -(vas  agree- 
able to  his  character,  as  a  subject,  and  thereby  to  own  the  so- 
x'ereignty  of  his  Creator,  and  Lawgiver,  and  the  equity  of  his 
law,  and  his  right  to  govern  him,  according  to  it,  which  obli- 
gation was  natural,  necessary,  and  indispensible. 

2.  This  obedience  was  to  be  personal,  that  is,  not  performed 
by  any  other  in  his  behalf,  and  imputed  to  him,  as  his  obedience 
was  to  be  imputed  to  all  his  posterity ;  and  therefore,  in  that 
respect,  it  would  not  have  been  personal,  as  applied  to  them  : 
but  as  the  obedience  of  Christ  is  imputed  to  us  in  the  second 
coverianu 

3.  It  was  to  be  perfect,  without  the  least  defect,  and  that 
both  in  heart  and  life.  He  was  obliged  to  do  every  thing  that 
God  required,  J^s  well  as  abstain  from  every  thing  that  he  for- 
bade him  ;  therefore  we  are  not  to  suppose,  that  it  was  only  his 
eating  the  forbidden  fruit  that  would  ruin  him,  though  that 
was  the  particular  sin  by  which  he  fell;  since  his  doing  any 
other  thing,  that  was  in  itself  sinful,  or  his  neglecting  any  thing' 
that  was  required,  would  equally  have  occasioned  his  fall. 

But  since  we  are  considering  man's  obligation  to  yield  obe- 
dience to  the  divine  law,  it  follows  from  hence,,  that  k  was  ne- 
cessary that  there  should  be  an  intimation  given  of  the  rule,  or 
matter  of  his  obeditnce,  and  consequentlv  that  the  law  of  God 
should  be  made  known  to  him  ;  for  it  is  absolutely  necessary, 
not  only  that  a  law  should  be  enacted,  but  promulgated,  before 
the  subject  is  bound  to  obey  it.  Now  the  law  of  God  %vas  made 
known  to  man  two  ways,  agreeable  to  the  twofold  distinction 
thereof. 


god's  providence  to  man  in  innocency.  87 

Isty  The  law  of  nature  was  written  on  his  heart,  in  which 
the  wisdom  of  God  did  as  much  discover  itself,  as  in  the  sub- 
ject matter  of  this  law.  In  this  respect,  the  whole  law  of  naturt 
might  be  said  to  be  made  known  to  him  at  once;  the  know- 
le)dge  of  which  Avas  communicated  to  him,  with  the  powers  and 
faculties  of  his  soul,  and  was,  as  it  were,  instamped  on  his  na- 
tiire ;  so  that  he  might  as  well  plead,  that  he  Avas  not  an  intel- 
ligent creature,  as  that  he  was  destitute  of  the  knowledge  of 
this  law. 

2t//y,  As  there  were,  besides  this,  several  other  positive  laws, 
that  man  v/as  obliged  to  yield  obedience  to,  though  these  could 
not,  properly  speaking,  be  said  to  be  written  on  his  heait;  yet 
he  had  the  knowledge  hereof  communicated  to  him.  Whether 
this  was  done  all  at  once,  or  at  various  times,  it  is  not  for  us 
to  determine;  however,  this  we  must  conclude,  that  these  posi- 
tive lavs  could  not  be  known  in  a  way  of  reasoning,  as  the  law 
of  nature  might.  But,  since  we  have  sufficient  ground  to  con- 
clude, that  God  A^as  pleased,  in  different  ways  and  times,  to 
communicate  his  mind  and  will  to  man,  we  are  not  to  suppose 
that  he  was  destitute  of  the  knowledge  of  all  those  positive 
laws,  that  he  was  obliged  to  obey. 

What  the  number  of  these  laws  was,  we  know  not ;  but,  as 
there  have  been,  in  all  agts,  various  positive  laws  relating  to 
instituted  worship,  doubtless,  Adam  had  many  such  laws  re- 
vealed to  him  though  not  mentioned  in  scripture.  This  I  cannot 
but  observe,  because  some  persons  use  such  modes  of  speaking 
about  this  matter,  as  though  there  were  no  other  positive  law, 
that  man  was  obliged  to  obey  but  that  of  his  not  eating  ot  the 
tree  of  knowledge  of  good  and  evil,  or,  together  with  it,  that 
which  related  to  the  observation  ol  the  sabbath,  (t/) 

4.  The  obedience,  which  man  was  to  perform,  v»'as  to  be  per- 
petual ;  by  which  we  are  not  to  understand,  that  it  was  to  he 
performed  to  eternity,  under  the  notion  of  a  condition  of  the 
covenant,  though  it  certainly  v/as,  as  this  covenant  contained 
in  it  the  obligation  of  a  law.  The  reason  of  this  is  very  obvi- 
ous ;  for,  when  any  thing  is  performed,  as  a  condition  of  ob- 
taining a  subsequent  blessing  it  is  supposed  that  this  blessing 
is  not  to  be  conferred  till  tiie  condition  is  perfoimed.  But  thiit 
is  inconsistent  with  the  eternal  duration  of  this  obedience,  on 
the  performance  whereof  the  heavenly  blessedness  was  to  be 
conferred ;  and  therefore,  though  divines  often  use  the  word 
perpefiialy  when  treating  on  this  subject,  it  must  be  understood 
with  this  limitation,  that  man  was  to  obey,  ivithout  any  inter- 
ruption or  defect,  so  long  as  he  remained  in  a  state  of  proba- 
tion ;  and  this  obedience  had  a  peculiar  reference  to  the  dispen- 
sation, as  it  was  federal :  but,  when  this  state  of  trial  was  over, 


(a)  Yet  it  is  tlie  better  opinion,  tlut  Ue  was  yuliierable  only  on  one  point. 


88  god's  providence  to  mas'  ik  innocency. 

and  the  blessing,  promised  on  this  condition,  conferred,  then, 
thou  j'h  the  same  obedience  was  to  be  performed  to  eternity,  it 
would  not  be  considered  as  the  condition  of  a  covenant,  but  as 
the  obligation  of  a  law.    And  this  leads  us  to  enquire, 

Wh-ither  we  may  not,  with  some  degree  of  probability,  with- 
out being  guilty  of  a  sinful  curiosity,  determine  anv  thing  re- 
lating to  the  time  of  man's  continuance  in  a  state  of  trial,  be- 
fore the  blessing  promised,  at  least,  that  part  of  it,  which  con- 
sisted in  the  grace  of  confirmation,  would  have  been  conferred 
upon  him.  Though  I  would  not  enter  into  any  subject  that  is 
over-curious,  or  pretend  to  determine  that  which  is  altogether 
uncertain,  yet,  I  think  this  is  not  to  be  reckoned  so,  especially 
if  we  be  not  too  peremptorj^,  or  exceed  the  bounds  of  modesty, 
in  what  respects  this  matter.  All  that  I  shall  say,  concerning  it, 
is,  that  it  seems  very  probable  that  our  first  parents  would  have 
continued  no  longer  in  this  state  of  probation,  but  would  have 
attained  the  grace  of  confirmation,  which  is  a  considerable  cir-^ 
cumstance  in  the  blessing  promised  in  this  covenant,  as  soon  as 
tht.y  had  children  arrived  to  an  age  capable  of  obeying,  or  sin- 
ning, themselves,  which,  how  long  that  would  have  been,  it  is  a 
vain  thing  to  pretend  to  determine. 

The  reason  wh)"  divines  suppose,  that  Adam's  state  of  pro- 
bation would  have  continued  no  longer,  is,  because  these  chil- 
dren must  then  either  be  supposed  to  have  been  confirmed  in 
that  state  of  holiness  and  happiness,  in  which  they  were  or  not. 
It  the)'  had  been  confirmt^d  therein,  then  they  would  have  at- 
tained the  blessings  of  this  covenant,  before  Adam  had  fulfilled 
the  condition  thereof.  If  thev  had  not  been  confirmed,  then  it 
was  possible  for  them  to  have  fallen,  and  yet  for  him  to  have 
stood  ;  and  so  his  performing  the  condition  of  the  covenant, 
would  not  have  procured  the  blessing  thereof  for  them,  which 
is  contrary  to  the  tenor  thereof.  When  pur  first  parents  would 
have  been  removed  from  paradise  to  heaven,  and  so  have  at- 
tained the  perfection  of  the  blessings  contained  in  this  covenant, 
it  would  be  a  vain,  presumptuous,  and  unprofitable  thing  to  en- 
quire into. 

(4.)  The  last  thing  observed,  in  this  answer,  is  what  some 
call  the  seals  annexed  to  this  covenant,  as  an  ordinance  design- 
ed to  confirm  their  faith  therein  ;  and  these  were  the  two  trees 
mentioned  in  Gen.  ii.  of  which  the  tree  of  life  was  more  pro- 
perly called  a  seal,  than  the  tree  of  knowledge  of  good  and  evil. 

1.  Concerning  the  tree  of  life,  several  things  may  be  observ- 
ed, 

1st,  It  was  a  single  tree,  not  a  species  of  trees,  bearing  one 
sort  of  fruit,  as  some  suppose  :  This  is  evident,  because  it  is 
expressly  said,  that  it  was  planted  in  the  midst  of  the  garden., 
Gen.  ii.  9. 

2<2f/y,  The  fruit  thereof  is  said,  in  the  same  scripture,  to  be 


god's  providence  to  man  in  INNOCENCY.       8^ 

pleasant  to  the  sights  and  good  for  food^  as  well  as  that  of  other 
trees,  which  were  ordained  ior  the  sAme  purpose.  It  is  a  vain 
thing  to  enquire  what  sort  of  fruit  it  was ;  and  it  is  better  to 
confess  our  ignorance  hereof,  than  to  pretend  to  be  wise  above 
what  is  written. 

Zdly^  It  is  called  the  tree  of  life.  Some  suppose,  that  the  prin- 
cipal, if  not  the  only  reason,  of  its  being  so  called,  was,  because 
it  was  ordained  to  presei've  man's  natural  life,  or  prevent  any 
decay  of  nature  ;  or  to  restore  it,  if  it  were  in  tlw;  least  impair- 
ed, to  its  former  vigour.  And  accordingly  they  suppose,  that, 
though  man  was  made  immortal,  yet  some  things  might  have 
happened  to  him,  which  would  have  had  a  tendenc)^  to  impair 
his  health,  in  some  degree,  and  weaken  and  destroy  the  tempe*- 
rament  of  his  body,  by  which  means  death  would  gradually,  ac- 
cording to  the  course  of  nature,  be  brought  upon  him  :  But,  as 
a  relief  against  this,  he  had  a  remedy  always  at  hand;  for  the 
fruit  of  this  tree,  by  a  medicinal  virtue,  would  efftctually  re- 
store him  to  his  former  state  of  health,  as  much  as  meat,  drink, 
and  rest,  have  a  natural  virtue  to  repair  the  iatigues,  and  sup- 
ply the  necessities  of  nature,  in  those  who  have  the  most  health- 
ful constitution,  which  would,  notwithstanding,  be  destroyed, 
without  the  use  thereof.  But,  though  there  be  somewhat  of  spi- 
rit and  ingenuity  in  this  supposition  ;  yet  why  may  we  not  sup- 
pose, that  the  use  of  any  other  food  might  have  the  same  effect, 
which  would  be  always  ready  at  hand,  whenever  he  had  occasion 
for  it,  or  wherever  he  resided  i 

Therefore  1  cannot  but  conclude,  that  the  principal,  if  not  the 
only  reason,  of  the  tree  of  life's  being  so  called,  was  because  it 
was,  by  God's  appointment,  a  sacramental  sign  and  ordinance 
for  the  faith  of  our  first  parents,  that,  if  they  retained  their  in- 
tegrity, they  might  be  assured  of  the  blessed  event  thereof,  to 
\vit,  eternal  life,  of  which  this  was,  as  it  is  called  in  this  answer, 
a  pledge ;  and  it  contained  in  it  the  same  idea,  for  substance,  as 
other  sacraments  do,  namely,  as  it  was  designed  not  to  confer, 
biit  to  signify  the  blessing  promised,  and  as  a  farther  means  to 
encourage  their  expectation  thereof:  Thus  our  first  parents  were 
to  eat  of  the  fruit  of  this  tree,  agreeably  to  the  nature  of  other 
sacramental  signs,  with  this  view,  that  hereby  the  thing  signifi- 
ed might  be  brought  to  their  remembrance,  and  they  might  take 
occasion,  at  the  same  time,  to  rely  on  God's  promise,  relating- 
to  the  blessing  which  they  expected  ;  and  they  might  be  as 
much  assured,  that  they  should  attain  eternal  life,  in  case  they 
persisted  in  their  obedience,  as  they  were,  that  God  had  given 
them  this  tree,  and  liberty  to  eat  thereof,  with  the  expectation 
of  this  blessing  signified  thereby. 

Now,  to  make  it  appear,  that  it  was  designed  as  a  sacramen- 
tal sign  of  eternal  life,  which  w^as  promised  in  tliis  covenant, 


90     god's  providence  to  man  in  inkocekcy. 

W6  may  consider  those  allusions  to  it  in  the  New  Testament, 
whereby  the  heavenly  glory  is  set  forth  :  thus  it  is  said,  To  hint 
that  overcometh  zvili  I  give  to  eat  of  the  tree  of  life  ^  xvhich  is  in 
the  midst  of  the  paradise  of  God^  Rev.  ii.  7.  and  elsewhere,  Bles^ 
sed  are  they  that  do  his  commandments^  that  they  may  have  a 
right  to  the  tree  of  life ^  chap.  xxii.  14.  It  seems  very  plain,  that 
this  respects,  in  those  scriptures,  the  heavenly  giory,  which  is 
called  the  New  ferusalem  ;  or  it  has  a  particular  application  to 
that  state  of  the  church,  When  God  shall  zvipe  axvay  all  tears 
from  their  eijes^  and  there  shall  be  no  msre  death^  neither  sor- 
roxv  nor  crying^  chap.  xxi.  4.  and  it  is  mentioned  immediately 
after,  Christ's  coming  quickly^  and  his  rexvards  being  with  him^ 
chap.  xxii.  12.  and  there  are  several  other  passages,  which 
might  be  easily  observed,  which  agree  only  with  the  heavenlv 
state.  Therefore,  smce  this  glory  is  thus  described,  why  may 
■we  not  suppose,  that  the  heavenly  state  was  signified  by  this 
tree  to  Adam,  in  paradise  ? 

And,  that  this  may  farther  appear,  let  it  be  considered,  that 
nothing  is  more  common,  in  scripture,  than  for  the  Holy  Ghost 
to  represent  the  thing  signified  by  the  sign  :  Thus  sanctifica- 
tion,  which  was  one  thing  signified  by  circumcision,  is  called, 
The  circumcision  jjiade  xvithout  hands^  Coloss%  ii.  11.  and  re- 
generation, which  is  signified  by  baptism,  is  called,  our  being 
born  of  water ^  John  iii.  5.  and  Christ,  whose  death  was  signi- 
fied by  the  passover,  is  called,  Our  Passover^  1  Cor.  v.  7.  Ma- 
ny other  instances,  of  the  like  nature,  might  be  produced  ;  there- 
fore, since  the  heavenly  glory  is  represented  by  the  tree  of  life, 
why  may  we  not  suppose,  that  the  reason  of  its  being  so  call- 
ed, was,  because  it  was  ordained,  at  first,  to  be  a  sacramental 
sign  or  pledge  of  eternal  life,  which  our  first  parents  were  giv- 
en to  expect,  according  to  the  tenor  of  that  covenant,  which 
thev  were  under  t 

Object.  1.  It  is  objected,  by  some,  that  sacramental  signs, 
ceremonies,  or  types,  were  only  adapted  to  that  dispensation, 
which  the  church  of  the  Jews  were  under,  and  therefore  were 
not  agreeable  to  that  state  in  which  man  was  at  first. 

Ansxu.  The  ceremonial  law,  it  is  true,  was  not  known,  nor 
did  it  take  place,  while  man  was  in  a  state  of  innocency  ;  nor 
was  it  God's  ordinary  way  to  instruct  him  then  by  signs  ;  yet 
it  is  not  inconsistent  vfith  that  state,  for  God  to  ordain  one  or 
two  signs,  as  ordinances,  for  the  faith  of  our  first  parents,  the 
signification  whereof  was  adapted  to  the  state,  in  which  they 
were,  any  more  than  our  Saviour's  instituting  two  significant 
ordinances  under  the  gospel,  viz.  baptism,  and  the  Lord's  sup- 
per, as  having  relation  to  the  blessings  expected  therein,  is 
inconsistent  with  this  present  dispensation,  in  which  we  have 
nothing  to  do  with  the  ceremonial  law,  any  more  than  our  first 


god's  providence  to  man  in  innocenc\.  91 

parents  had.  And  all  this  argues  nothing  more,  than  that  God 
may,  il  he  pleases,  in  any  state  of  tht  ehurch,  inscruct  them  in 
those  things,  which  their  faith  should  be  conversant  about,  in 
what  way  he  pleases. 

Object.  2.  It  is  farther  objected,  that  the  tree  of  life  was  not 
designed  to  be  a  sacramental  sign  of  the  covenant,  which  our 
first  parents  were  under,  but  rather,  as  was  before  observed,  an 
expedient,  to  render  them  immortal  in  a  natural  way,  inasmuch 
as  when  man  was  fallen,  yet  the  tree  of  life  had  stiii  the  same 
virtue  :  Accordingly  it  is  said.  Lest  lie  put  forth  his  hand^  arid 
take  of  the  tree  of  life ^  and  eat  and  live  for  ever  ;  therefore  the 
Lord  God  sent  him  forth  out  of  the  garden  of  Eden;  and  he 
drove  out  the  man  :  and  placed  chcrubi)n  and  a  faming  sxvord^ 
xvhich  turned  every  xvay^  to  keep  the  xvay  of  the  tree  of  life^ 
Gen.  iii.  22,  23,  24.  And  some  extend  this  objection  so  far,  as 
that  they  suppose  man  did  not  eat  of  the  tree  of  life  before  he 
fell,  which,  had  he  done,  he  would  by  virtue  of  his  eating  of 
it,  have  lived  for  ever,  notwithstanding  his  sin  :  or  if,  as  soon 
as  he  had  fallen,  he  had  had  that  happy  thought,  and  so  had 
eaten  of  it,  he  might,  even  then,  have  prevented  death ;  and 
therefore  God  drove  him  out  of  paradise,  that  he  might  not 
eat  of  it,  that  so  the  curse,  consequent  upon  his  fall,  might  take 
effect. 

Anszv.  The  absurdity  of  this  objection,  and  the  method  of 
reasoning  made  use  of  to  support  it,  will  appear,  if  we  consi- 
der, that  there  was  something  more  lost  by  man's  fall,  besides 
immortality,  which  no  fruit,  produced  by  any  tree,  could  re- 
store to  him.  And,  besides,  man  was  then  liable  to  that  curse, 
which  was  denounced,  by  which  he  was  under  an  indispensa- 
ble necessity  of  returning  to  the  dust,  from  whence  he  was 
taken  ;  and  therefore  the  tree  of  life  could  not  make  this  threat- 
ening of  no  effect,  though  man  had  eaten  of  it,  after  his  fall : 
But,  since  the  whole  force  of  the  objection  depends  on  the 
sense  they  put  on  the  text  before-mentioned,  agreeable  there- 
unto, the  only  reply  that  we  need  give  to  it  is,  by  considering 
what  is  the  true  and  proper  sense  thereof. 

When  it  is  said,  God  drove  out  the  man,  lest  he  should  eat  of 
the  tree  of  life^  and  live  for  ever  ;  the  meaning  thereof  is,  as 
though  he  should  sa}',  Lest  the  poor  deceived  creature,  who  is 
now  become  blind,  ignorant,  and  exposed  to  error,  should  eat 
of  this  tree,  and  think  to  live  for  ever,  as  he  did  before  the  fall, 
therefore  he  shall  be  driven  out  of  paradise.  This  was,  in  some 
respect,  an  act  of  kindness  to  him,  to  prevent  a  mistake,  which 
might  have  been  of  a  pernicious  tendency,  in  turning  him  aside 
from  seeking  salvation  in  the  promised  seed.  Besides,  when  the 
thing  signified,  by  this  tree,  was  not  to  be  obtained  that  way, 
in  which  it  was  before,  it  ceased  to  be  a  sacramental  sign  ;  and 


92  GOD*S  PROVIDENCE  TO  MAJT  IK  INNOCENCY. 

therefore,  as  he  had  no  right  to  it,  so  it  would  have  been  no 
less  than  a  profanation  to  make  a  rehgious  use  of  it,  in  his  fal- 
leh  state. 

2.  The  other  tree,  which  we  read  of,  whereof  our  first  pa- 
rents were  forbidden  to  eat,  upon  pain  oi  death,  is  called,  7  he 
tree  of  knoxvledge^  of  good  and  evil.  Though  the  fruit  of  this 
tree  was,  in  itself,  proper  for  food,  as  well  as  that  of  any  other  j 
yet  God  forbade  man  to  eat  of  it,  out  of  his  mere  sovereignt}-, 
and  that  he  might  hereby  let  him  know,  that  he  enjoyed  uottiing 
but  by  his  "grant,  and  that  he  must  abstain  from  things  appa- 
rently good,  if  he  require  it.  It  is  a  vain  thing  to  pretend  to 
determine  what  sort  of  fruit  this  tree  produced  :  it  is  indeed, 
a  commonly  received  opinion,  that  it  was  an  apple  tree,  or 
some  species  thereof ;  but,  though  I  will  not  determine  this  to 
be  a  vulgar  error,  yet  I  cannot  but  think  it  a  groundless  con- 
jecture *  ',  and  therefore  I  would  rather  profess  my  ignorance 
as  to  this  m.atter. 

As  to  the  reason  of  its  being  called  the  tree  of  knowledge, 
of  good  and  evil ;  some  have  given  great  ^scope  to  their  im- 
aginations, in  advancing  groundless  conjectures:  thus  the  Jew- 
ish historian  f,  and,  after  him,  several  rabbinical  writers,  have 
supposed,  that  it  was  thus  described,  as  there  was  an  internal 
\'irtue  in  the  fruit  thereof,  to  brighten  the  minds  of  men,  and, 
in  a  natural  way,  make  them  wise.  And  Socinus,  and  some  of 
his  brethren,  have  so  far  improved  upon  this  absurd  supposi- 
tion, that  they  have  supposed,  tha,t  our  first  parents,  before  they 
ate  of  this  tree,  had  not  much  more  knowledge  than  infants 
have,  which  they  found  on  the  literal  sense  they  give  of  that 
scripture,  which  represents  them  as  not  knowing  that  they  were 
naked  :|:.  But  enough  of  these  absurdities,  which  carry  in  them 
their  own  confutation.    I  cannot  but  think,  it  is  called  the  tree 

*  The  ptincipal  argument  brovght  to  prove  this,  is  the  applicatiov  of  that  scrip- 
ture, to  this  purpose,  in  Cant.  viii.  5. 1  raised  Ihee  up  under  the  apple  tree ;  there 
fhy  niollier  brouglit  thee  forth,  as  if  he  should  say,  the  church,  ^ehen  fallen  by  ovr 
JiTst  parents  eating  thefrnit  of  this  tree,  iocs  raised  up,  xvhen  the  JMessiah  xvusjirst 
promised.  But,  though  this  be  a  truth,  yet  whether  it  be  the  thing  intended,  by  the 
Holy  Ghost,  in  that  scripture,  is  imcertain.  Jisfor  the  opinion  of  those  who  suppose 
it  was  afg-tree,  as  Theodoret,  [Vid-  Quest.  xxr>iii.  in  Ge7i.]  and  some  other  ancie?it 
■writers  ;  that  has  no  other  fojtndatiov ,  but  what  we  read,  coiicerning  our  frst  parents 
."sewing  fig  leaves  together,  and  making  themselves  aprons,  which,  they  suppose,  was 
done  before  they  departed  from  the  tree,  their  shame  immediately  suggesti7ig  the  ne~ 
ressity  thereof.  Jiut  others  think,  that  whatever  tree  it  were,  it  certainly  was  not  a 
fig-tree,  because  it  can  hardly  be  supposed  but  that  our  frst  parents,  having  a  sense 
tfgiult,  as  well  as  shame,  would  be  afraid  so  much  as  to  touch  that  tree,  which  had 
occasioned  their  ruin.  Others  conclv.de,  that  it  was  a  vine,  because  our  Saviour  ap- 
pointed that  wine,  which  the  vine  produces,  should  be  used,  in  commemorating  his 
death,  which  removed  tlie  effects  of  that  curse,  which  si?i  brought  on  the  world :  but 
this  is  a  vain  and  trifiug  method  of  reasoning,  and  discovers  what  lengths  sotTie  men 
■vun  in  their  absurd  glosses  on  scripture. 

f   Vid-  Joseph.  Aniiquit.  Lib.  I.  cap.  2. 

^  Vid.  Socin.  de  Stat.  Prim  Horn,  ii  Smalc.  de  ver.  &  J\''at.  Dei.  Fil 


THE  FALL  OF  MAM,  §3 

of  knowledge,  of  good  and  evil,  to  signify,  that  ju  man  before 
knew,  by  experience,  what  it  was  to  enjoy  that  good  which  God 
had  conferred  upon  him,  the  consequence  of  his  eating  thereof 
would  be  his  ha\  ing  an  experimental  knowledge  of  evil. 

All  that  I  shall  add,  concerning  this  prohibition,  which  God 
gave  to  our  first  parents,  is,  that,  as  to  the  matter  of  it,  it  was 
one  of  those  laws,  which  are  founded  in  God's  arbitrary  will, 
and  therefore  the  thing  was  rendered  sinful,  only  by  its  being 
forbidden  ;  nevertheless,  man's  disobedience  to  it  rendered  hini 
no  less  guilty,  than  if  he  had  transgressed  any  of  the  laws  of 
nature. 

Moreover,  it  was  a  very  small  thing  for  him  to  have  yielded 
obedience  to  this  law,  which  was  designed  as  a  trial  of  his  rea- 
diness, to  perform  universal  obedience  in  all  the  instances  there- 
of. It  was  not  so  difficult  a  duty,  as  that  which  God  afterwards 
commanded  Abraham  to  perform,  when  he  bade  him  offer  up 
his  son  ;  neither  was  he  under  a  necessity  of  eating  thereof,  since 
he  had  such  a  liberal  provision  of  all  things  for  his  sustenance 
and  delight;  and  therefore  his  sin,  in  not  complying  herewith, 
was  the  more  aggravated.  Besides,  he  was  expressly  cautioned 
against  it,  and  told,  that  i7i  the  day  that  he  eat  of  it,  he  should 
die  ;  whereb}'  God,  foreseeing  that  he  would  disobey  this  com- 
mand, determined  to  leave  him  without  excuse.  This  was  that 
transgression  by  which  he  fell,  and  brought  on  the  world  all  the 
miseries  that  have  ensued  thereon. 


Quest.  XXI.  Did  man  continue  in  that  estate  wherein  God  at 
Jirst  created  him  ? 

Answ.  Our  first  parents,  being  left  to  the  freedom  of  their 
own  will,  through  the  temptation  of  Satan,  transgressed  the 
commandment  of  God,  in  eating  the  forbidden  fruit,  and 
thereby  fell  from  the  state  of  innocency,  wherein  they  were 
created. 

IN  this  answer, 
I.  There  is  something  supposed,  namely,  that  our  first 
parents  were  endued  with  a  freedom  of  will.  This  is  a  property 
belonging  to  man,  as  a  reasonable  creature ;  so  that  we  may  as 
well  separate  understanding  from  the  mind,  as  liberty  from  the 
will,  especially  when  it  is  conversant  about  things  within  its 
own  sphere,  and,  most  of  all,  when  we  consider  man  in  a  state 
of  perfection,  as  to  all  the  powers  and  faculties  of  his  soul,  a* 
he  was  before  the  fall.  Now,  that  we  may  understand  what 
this  freedom  of  will  was,  let  it  be  considered,  that  it  consisted 
in  a  power,  which  man  had,  of  choosing,  or  embracing,  what 
Vol.  IL  N 


94  THE  FALL  OF  MAKj  / 

appeared,  agreeably  to  the  dictates  of  his  understanding,  to  be 
good,  or  refusing  and  avoiding  what  was  evil,  and  that  without 
any  constraint  or  force,  laid  upon  him,  to  act  contrary  to  he 
dictates  thereof;  and  it  also  supposes  a  power  to  act  pursuant 
to  what  the  will  chooses,  otherwise  it  could  not  secure  the  hap- 
piness that  it  desires,  or  avoid  the  evil  that  it  detests,  and  ihen 
its  liberty  would  be  little  more  than  a  name,  without  the  thing 
contained  in  it. 

Moreover,  since  the  thing  that  the  will  chooses,  is  supposed 
to  be  agreeable  to  the  dictates  of  the  understanding,  it  ioiiows, 
that  if  there  be  an  error  in  judgment,  or  a  destructive,  or  un- 
lawful object  presents  itself,  under  the  notion  of  good,  rloagh 
it  be  really  evil,  the  will  is,  notwithstanding,  said  to  act  freely, 
in  choosing  or  embracing  it,  in  which  respect  it  is  free  to  evil, 
as  Vv'ell  as  to  good. 

To  apply  this  to  our  present  purpose,  we  must  suppose  man, 
in  his  state  of  innocency,  to  have  been  without  any  defect  in  his 
understanding,  and  therefore  that  he  could  not,  when  making  ii 
right  use  of  the  powers  and  faculties  of  his  soul,  call  evil  good, 
or  good  evil.  Nevertheless,  through  inadvertency,  the  mind 
ifiight  be  imposed  on,  and  that  which  was  evil  might  be  repre- 
sented under  the  appearance  of  good,  and  accordingly  the  will 
determine  itself  to  choose  or  embrace  it }  for  this  is  not  incon- 
sistent with  liberty,  since  it  might  have  been  avoided  by  the 
right  improvement  of  his  natural  powers,  and  therefore  he  was 
not  constrained  or  forced  to  sin. 

■^  Now  it  appears,  that  our  first  parents  had  this  freedom  of 
will,  or  power  to  retain  their  integrity,  from  their  being  under 
an  indispensible  obligation  to  yield  perfect  obedience,  and  liable 
to  punishment  for  the  least  defect  thereof.  This  therefore,  sup- 
poses the  thing  not  to  be  in  itself  impossible,  or  the  punishment 
ensuing  unavoidable.  Therefore  it  follows,  that  they  had  a 
power  to  stand ;  or,  which  is  all  one,  a  liberty  of  will,  to  choose 
that  which  was  conducive  to  their  happiness. 

This  might  also  be  argued  from  the  difference  that  there  is 
between  a  man's  innocent  and  fallen  state.  Nothing  is  more 
evident,  than  that  man,  as  fallen,  is,  by  a  necessity  of  nature, 
inclined  to  sin ;  and  accordingly  he  is  styled,  a  servant  of  sin^ 
John  viii.  34.  or  a  slave  to  it,  entirely  under  its  dominion  :  but 
it  was  otherwise  with  him  before  his  fall,  when,  according  to 
the  constitution  of  his  nature,  he  was  equally  inclined  to  what 
is  good,  and  furnished  with  every  thing  that  was  necessary  to 
his  yielding  that  obedience,  which  was  demanded  of  him, 

II.  It  is  farther  observed,  that  our.first  parents  were  left  to 
the  freedom  of  their  own  will.  This  implies,  that  God  did 
not  design,  especially,  while  ihev  were  ifi  this  state  of  proba- 
tion, to  afford  th«m  that  immediate  help,  by  the  interposhion  of 


THE  FALL  OF  MAN.  95 

his  providence,  which  would  have  efllctually  prevented  their 
compliance  with  an}-  temptation  to  sin;  for  that  would  have 
rendered  their  tall  impossible,  and  would  have  been  a  granting 
them  die  blessing  of  confirmation,  beioie  the  condition  thereof 
was  fulfilled.  God  could  easily  have  prevented  Satan's  en- 
trance into  paradise ;  as  he  does  his  coming  again  into  heaven, 
to  give  disturbance  lo,  o  -  lay  snares  for  any  of  the  inhabitants 
thereof;  or,  though  he  suffered  him  to  assault  our  first  parents, 
he  might,  oy  the  interposition  of  his  grace,  have  prevented  that 
inadvtriency,  by  which  they  gave  the  first  occasion  to  his  vic- 
tory- over  them.  There  was  no  need  for  God  to  implant  a  new 
principle  of  grace  in  their  souls;  for,  by  the  right  use  of  the 
liberty  of  their  own  wills,  they  might  have  defended  themselves 
against  the  temptation ;  and  had  he  given  them  a  present  inti- 
mation of  thtir  danger,  or  especially  excited  those  habits  of 
grace,  which  were  implanted  in  their  souls,  at  that  time,  when 
there  was  most  need  thereof,  their  sinful  compliance  with  Sa- 
tan's temptation  would  have  been  prevented  :  but  this  God  was 
not  obliged  to  do ;  and  accordingly  he  is  said  to  leave  them  to 
the  freedom  of  their  own  wills.  And  this  does  not  render  him, 
the  author  of  their  sin^  or  bring  them  under  a  natural  necessity 
of  falling,  inasmuch  as  he  had  before  furnished  them  with  suf- 
ficiency of  strength  to  stand.  Man  was  not  like  an  infant,  or  a 
person  enfeebled,  by  some  bodily  distemper,  who  has  no  ability 
to  support  himself,  and  therefore,  if  not  upheld  by  aiigther., 
must  necessarily  fidl :  but  he  was  like  a  strong  man,  who,  by 
taking  heed  to  his  steps,  may  prevent  his  falling,  without  the 
assistance  of  others.  He  had  no  propensity  in  nature  to  sin, 
whereb^)'  he  stood  in  need  of  preventing  grace;  and  God»  in 
thus  leaving  him  to  himself,  dealt  with  him  in  a  way  agreeable 
to  the  condition  in  which  he  was.  He  did  not  force,  or  incline 
him  to  sin,  but  left  him  to  the  mutability  of  his  own  will,  ac- 
cording to  the  tenor  of  the  dispensation  which  he  was  under. 

III.  It  is  farther  observed,  that  there  was  an  assault  made 
on  our  first  parents  by  Satan,  not  by  violence,  but  by  tempta- 
tion; the  consequence  whereof  was,  that,  by  sinful  compliance 
therewith,  thev  fell  from  their  state  of  innocency.  It  appears 
very  evident,  from  scripture,  that  they  were  deceived,  or  be- 
guiled, as  Eve  says,  The  serpent  beguiled  ?ne^  and  I  did  eat^ 
Gen.  iii.  13.  And  the  apostle  Paul  speaks  concerning  it  to  the 
same  effect ;  The  ruoman  being  deceived^  xvas  in  the  tramgres- 
jsion^  1  Tim.  ii.  14.  in  which  scripture,  though  it  be  said,  in  the 
foregoing  wOrds,  that  Adam  zvas  not  deceived,  probably  nothing 
more  than  this  is  intended,  that  the  man  was  not  first  deceived, 
or  not  immediately  deceived,  by  the  serpent,  but  by  his  wife; 
though,  indeed,  some  give  anodier  turn  to  that  expression,  and 
suppose  that  Adam  sinned  knowingly,  being  content  to  pUmge 


9$  I'HE  FALL  OF  MAN. 

himself  into  the  depths  of  misery,  in  complaisance  to  her,  in 
her  sorrows  :*  But  we  rather  think,  that  the  apostle  does  not 
speak  of  Adam's  not  being  deceived,  but  rather  of  his  not  being 
first  deceived,  or  first  in  the  transgression. 

Now  this  deception  or  temptation,  was  from  the  devil,  who, 
because  ot  his  subtiity,  is  called.  That  old  aerpent^  Rtv.  xii.  9. 
chap.  XX.  2.  and  he  is  said  to  make  use  of  xviles^  Eph.  vi.  11, 
that  is,  various  methods  of  deceit  in  suiting  his  temptations, 
so  that  men  may  be  ensnared  by  them ;  which  leads  us  to  con- 
sider, 

IV.  The  methods  he  took  to  deceive  our  first  parents,  as  we 
have  a  particular  account  uhereof,  and  of  their  compliance  there- 
with, in  Gen.  iii.  1-— 6.  in  which  we  shall  take  occasion  to  ob- 
serve who  the  tempter  was ;  and  the  way  and  manner  how  he 
assaillted  them. 

There  are  two  extremes  of  opinion,  which  some  run  into, 
tvhich  are  equally  to  be  avoided.  On  the  one  hand,  some  sup- 
pose that  it  was  a  beast,  or  natural  serpent,  that  was  the  temp- 
ter, and  that  the  devil  had  no  hand  in  the  temptation ;  whereas 
others  suppose  that  there  was  no  serpent  made  use  of,  but  that 
the  devil  did  all  without  it,  and  that  he  is  styled  a  serpent,  in 
that  scripture,  from  his  subtiity.  This  we  call  another  extreme 
of  opinion,  and,  indeed,  the  truth  lies  in  a  medium  between 
them  both ;  therefore  we  must  suppose,  that  there  was  really 
a  natural  serpent,  a  beast  so  called,  made  use  of,  as  an  instru- 
ment, by  the  devil,  by  which  he  managed  the  temptation,  and 
accordingly  that  he  possessed  and  spake  by  it,  which  is  the 
most  common  opinion,  and  agrees  best  with  the  account  given 
of  it  in  the  above-mentioned  scripture  ;  and  it  is  also  consistent 
"with  what  our  Saviour  says  of  him,  w/hen  describing  him  as  a 
murderer  from  the  heginnmg^  John  viii.  44. 

That  it  was  not  only,  or  principally,  the  natural  serpent  that 
tempted  our  first  parents,  will  appear,  if  we  consider, 

(1.)  That,  though  the  serpent,  indeed,  is  said  to  be  more 
subtile  than  all  the  beasts  of  the  field,  yet  it  never  was  endow- 
ed with  speech,!  and  therefore  could  not,  unless  actuated  by  a 
spirit,  hold  a  discourse  with  Eve,  tis  he  is  said  to  have  done. 

(2.)  Brute  creatures  cannot  reason,  or  argue,  as  the  serpent 
did ;  for,  whatever  appearance  of  reason  there  may  be  in  them, 

•   This  is  beautifully  described  by  Milton,  (in  his  paradise  lost,  Booh  IX.')  and 

many  others  have  assertett  the  same  thing  for  substance,  as  t/iinking  il  below  theids- 
dom  of  the  man  to  be  imposed  on;  tliereby  insimiatiiig,  though  -without  sufficient 
ground,  that  he  hud  a  greater  degree  oftuisdom  allotted  to  him  than  his  luife. 

f  Josephus  indeed,  (See  Jntiq.  Lib.  I.  cap.  2.)  intimates,  tJiat  the  serpent  was,  at 
first,  endotued  -with  speech,  and  that  his  loss  of  it  ivus  inflicted  for  his  tempting  maui 
but  it  is  a  groundless  conjecture  arising  from  a  supposition,  that  those  things  spoken 
of  in  Gen.  iii.  -which  are  attributed  to  the  devil,  loere  done  xvithont  him,  ivldch  is  iiQi 
only  his  opinion,  but  of  many  other  Jewish  -writers,  and  several  modern  ones. 


rut  TALL  OF  MAN.  97 

it  would  be  a  very  hard  matter  to  prove  that  they  are  capable 
of  digesting  their  ideas  into  a  chain  of  reasoning,  or  inferring 
consequences  from  premises,  as  the  serpent  did;  much  less  are 
they  capable  of  reasoning  about  divine  subjects,  who  know  no- 
thing of  God,  or  the  nature  of  moral  good  or  evil,  as  the  ser- 
pent that  tempted  Eve  must  be  supposed  to  have  done.  But 
though  the  serpent  was  not  the  principal  agent  herein,  yet  it 
was  made  use  of  by  the  devil ;  and  therefore  the  whole  histo- 
ry, which  we  have  thereof  in  the  place  before-mentioned,  is  not 
an  allegorical  account  of  what  Satan  did,  as  some  suppose,  with- 
out any  regard  to  the  part  that  the  serpent  bore  therein. 

This  appears  from  the  curse  denounced  against  tlie  serpent. 
Because  thou  hast  done  this^  saith  God,  thou  art  cursed  above  all 
cattlcy  and  above  every  beast  ofthejield;  upon  thxj  belli)  shalt  thou 
go^  and  dust  shalt  thou  eat  all  the  days  of  thy  life^  Gen.  iii.  14. 
which  is  only  applicable  to  the  beast  so  called,  and  this  we  see 
evidently  fulfilled  at  this  day.  Some,  from  hence,  infer,  not,  I 
think,  without  reason,  that  the  serpent,  before  this,  went  erect; 
whereas  afterwards,  as  containing  the  visible  mark  of  the  curse, 
it  is  said  to  go  on  its  belly.  This  part  of  the  curse  therefore 
respected  the  natural  sei-pent  only ;  whereas  that  contained  in 
the  following  words,  /  will  put  enmity  between  thee  and  the  wo- 
man^ and  between  thy  seed  and  her  seed ;  it  shall  bruise  thy 
head^  and  thou  shalt  bruise  his  heel,  ver.  15.  respects  the  devil, 
that  actuated,  or  spake  by  it ;  though  I  am  not  insensible  that 
some  Jewish  writers,  and  others,  who  would  exempt  the  devil 
from  having  any  hand  in  the  temptation,  and  throw  all  the 
blame  on  the  brute  creature,  the  natural  serpent,  give  a  very 
jejune  and  empty  sense  of  this  text,  as  though  it  were  to  be 
taken  altogether,  according  to  the  letter  thereof,  as  importing, 
that  there  should  be  a  war  between  man  and  the  serpent,  that 
so  he  might  be  revenged  on  him,  which  should  never  cease  till 
he  had  slain  him,  or  had  bruised  his  head.  But  it  seems  very 
plain,  that  as  the  former  verse  respects  the  instrument  made 
use  of,  viz.  the  natural  serpent,  so  this  respects  the  devil,  and 
contains  a  prediction,  that  his  malice  should  be  defeated,  and 
his  power  destroyed,  by  our  Saviour,  who  is  here  promised, 
and  described  as  the  seed  of  the  woman.  From  all  which  we 
are  bound  to  conclude,  that  the  devil  making  use  of  the  ser- 
pent, was  the  tempter,  by  whom  our  first  parents  were  seduced, 
and  led  astray  from  God,  to  the  ruin  of  themselves,  and  all 
their  posterity. 

There  are  several  things  that  may  be  observed  in  the  method 
Satan  took  in  managing  this  temptation,  by  which  he  seduced 
and  overcame  our  first  parents,  of  which  we  have  an  account 
in  the  scripture  before-mentioned. 

1.  He  concealed  his  character  as  a  fallen  spirit,  and  pre- 


98  THE  rALL  OF  MAN. 

tcHded  himself  to  be  in  circumstances  not  unlike  to  those  in 
which  our  first  parents  vv^ere,  at  least  in  this,  that  he  seemed  to 
pay  a  deference  to  the  great  God,  so  far  as  to  allow  that  he 
had  a  right  to  give  laws  to  his  creatures ;  and  it  is  more  than 
probable  that  this  was  done  immediately  after  his  fall,  and  that 
our  first  parents  knew  nothing  of  this  instance  of  rebellion  in 
heaven,  and  did  not,  in  the  least,  suppose  that  there  were  any 
creatures  who  were  enemies  to  God,  or  were  using  endeavours 
to  render  them  so.  Had  tiie  devil  given  Eve  an  historical  nar- 
ration of  his  sin  and  iaii,  and  begun  his  temptation  with  open 
blasphemy,  or  reproach  cast  on  God,  whom  he  had  rebelled, 
against,  he  could  not  but  apprehend  that  our  first  parents  would 
have  treated  him  with  the  utmost  abhorrence,  and  fled  from 
him  as  an  open  enemy ;  but  he  conceals  his  enmity  to  God, 
while  he  pretends  friendship  to  them,  which  was  a  great  in- 
stance of  subtilty ;  inasmuch  as  an  enemy  is  never  more  for- 
midable, that  when  he  puts  on  a  specious  pretence  of  religion, 
or  conceals  his  vile  character  as  an  enemy  to  God,  and  at  the 
same  cim*.,  pretends  a  great  deal  of  friendship  to  those  whom 
he  designs  to  ruin. 

2.  As  he  tempted  our  first  parents  soon  after  his  own  fall, 
which  shews  his  restless  malice  against  God  and  goodness  ;  so 
it  was  not  long  after  their  creation,  in  which  he  shewed  his 
subtilty,  not  barely,  as  some  suppose,  because  he  was  appre- 
hensive, that  the  longer  man  stood,  the  more  his  habits  of 
grace  would  be  strengthened,  and  so  it  would  be  more  diffi- 
cult for  the  temptation  to  take  effect.  But  that  which  seems  to 
be  the  principal  reason,  v/as,  either  because  he  was  apprehen- 
sive that  man  might  soon  have  an  intimation  given  him,  that 
there  were  some  fallen  spirits,  who  were  laying  snares  for  his 
ruin,  and  therefore  he  would  have  been  more  guarded  against 
him ;  or  principally  because  he  did  not  know  but  that  man  might 
soon  be  confirmed  in  this  state  of  holiness  and  happiness ;  for 
how  long  God  xvould  continue  him  in  a  state  of  probation,  was 
not  revealed,  and  the  devil  knew  very  well  that,  upon  his  ob- 
taining the  grace  of  confi'-mation,  after  he  had  yielded  obe- 
dience for  a  time,  all  his  temptations  would  prove  ineffectual ; 
therefore  he  applied  himself  to  his  work  with  the  greatest  ex- 
pedition. 

5.  He  assaulted  Eve  when  she  was  alone.  This,  indeed,  is 
not  expressly  mentioned  in  scripture ;  but  yet  it  seems  very 
probable,  inasmuch  as  he  directed  his  discourse  to,  and  held  a 
conference  with  her,  and  not  with  Adam,  which  doubtless,  he 
would  have  done,  had  he  been  present;  and  then  it  could  hardly 
have  been  said,  as  the  apostle  does  in  the  scripture  before- 
mentioned,  that  the  woman  was  jirst  In  the  transgression^  and 
that  she  vras  first  deceived  by  the  serpent;  and,  indeed,  had  he 


THE  FALL  OF  MAK.  99 

been  with  her,  though  she  might  have  been  first  in  eating  the 
forbidden  fruit ;  yet  he  would  have  sinned,  as  being  a  partaker 
with  her  therein,  by  suffering  her  to  comply  with  the  tempta- 
tion, and  not  warning  her  of  her  danger,  or  endeavouring  to  de- 
tect the  devil's  sophistry,  and  restrain  her  from  compliance 
therewith.  As  the  law  deems  every  one  to  be  principals  in 
traiterous  conspiracies  against  a  prince,  it  they  are  only  present, 
provided  they  do  not  use  those  proper  means  which  they  ought 
to  prevent  it;  accordingly  if  Adam  had  been  with  Eve,  he 
would  have  sinned  with  her,  before  he  received  the  forbidden 
fruit  from  her  hand;  which  we  do  not  find  him  charged  with; 
therefore  she  was  alone,  on  which  account  the  devil  took  her 
at  the  greatest  disadvantage ;  for,  as  the  wise  man  well  ob- 
serves, Two  are  belter  than  one ;  for  if  they  fall,  the  one  will 
lift  up  his  felloxv  ;  but  xvoe  to  him  that  is  alone  when  he  fallethy 
Eccles.  iv.  9,  10. 

4.  The  instrument  Satan  made  use  of,  was,  as  was  before  ob- 
served, the  serpent :  Probably  he  was  not  suffered  to  take  a  hu- 
man shape ;  or,  if  he  had,  that  would  not  so  well  have  answer-v 
cd  his  end,  since  it  would  have  tended  to  amuse  and  surprise 
our  first  parents,  and  have  put  them  upon  enquiries  who  he  was, 
and  whence  he  came,  for  they  knew  that  there  were  no  human 
creatures  formed  but  themselves.  If  he  had  made  use  of  an 
inanimate  creature,  it  would  have  been  more  surprising  to  hear 
it  speak  and  reason  about  the  providence  of  God ;  and  if  he 
had  not  assumed  any  visible  shape,  he  could  not  have  managed 
the  temptation  v/ith  that  success ;  for  there  was  no  corrupt  na- 
ture in  our  first  parents  to  work  upon,  as  there  is  in  us.  There- 
fore some  are  ready  to  conclude,  that  no  temptation  can  be  offer- 
ed to  an  innocent  creature,  in  an  internal  way,  by  the  devil; 
therefore  it  must  be  presented  to  the  senses,  and  consequently 
it  was  necessary  that  he  should  assume  some  shape,  and  par- 
ticularly that  of  some  brute  creature,  that  he  might  more  effect- 
tually  carry  on  his  temptation.  And  it  was  expedient  to  an- 
swer his  design,  that  he  should  not  make  use  of  any  brute  crea- 
ture, that  is  naturally  more  stupid,  and  therefore  less  fit  for  his- 
purpose  ;  accordingly  he  made  use  of  the  serpent,  concerning 
which  it  is  observed,  that  it  is  more  subtil  than  any  beast  of  the 

field;  and,  as  some  suppose,  it  was,  at  first,  a  very  beautiful 
creature,  however  odious  it  is  to  mankind  at  present,  and  that 
it  had  a  bright  shining  skin  curiously  painted  with  variety  of 
colours,  which,  when  the  sun  shone  upon  it,  cast  a  bright  re- 
:flection  of  all  the  colours  of  the  r:unbow.  But  passing  this  by, 
as  what  is  uncertain  ; 

5.  It  is  probable  that  the  devil  took  that  opportunity  to  dis- 
course with  Eve  about  flie  tree  of  knowledge,  when  she  was 
standing  by,  or  at  least,  net  far  from  it,  tlvat  so  he  might  pre- 


100  THE  FALL  OF  MAN. 

vail  with  tier  to  comply  with  the  temptation  in  haste ;  whereas, 
if  he  had  given  hei'  room  for  too  much  dehberation,  it  might 
have  prevented  his  design  from  taking  effect :  If  she  had  been 
at  some  distance  from  the  tree,  she  would  have  had  time  to  con- 
sider what  she  was  going  about ;  she  did  not  want  understand- 
ing to  detect  the  fallacy,  had  she  duly  weighed  matters,  and 
therefore  would  hardly  have  complied  with  the  temptation. 
Again,  that  she  was,  at  least,  within  sight  of  the  tree  appears 
from  hence,  that  the  serpent  takes  occasion,  from  the  beholding 
of  it,  to  discourse  about  it,  and  commend  it;  and,  wliile  he  was 
speaking  about  it  to  her,  she  saw  that  it  was  pleasant  to  the  eyCy 
and  good  for  food. 

6.  As  to  what  respects  the  matter  of  the  temptation,  we  may- 
observe,  that  the  devil  die;  not  immediately  tempt  her  to  blas- 
pheme God,  to  proclaim  open  war  against  him,  or  to  break  one 
of  the  commandments  of  the  moral  law ;  but  to  violate  a  po- 
sitive law,  which,  though  heinous  in  its  own  nature,  as  it  was 
a  practical  disowning  or  denying  the  sovereignty  of  God,  and 
had  many  other  aggravations  attending  it;  yet  the  breach  of 
positive  laws,  founded  on  God's  arbitrary  will,  are  generally 
reckoned  less  aggravated,  or  we  are  inclined  to  entertain  the 
temptation  thereunto  with  less  abiiorrence  than  when  Ave  are 
tempted  to  break  one  of  the  moral  laws,  which  are  founded  on 
the  nature  of  God.  Had  he  tempted  her  to  deny  that  there 
was  a  God,  or  that  there  was  any  worship  due  to  him ;  or  had 
it  been  to  have  murdered  her  husband,  or  to  commit  any  other 
crime,  which  is  in  itself  shocking  to  human  nature,  he  would 
have  had  less  ground  to  conclude  that  his  temptation  would 
have  taken  eifect. 

And  here  we  may  observe,  that  he  proceeded,  in  a  gradual 
way,  from  less  to  greater  insinuations,  brought  against  God. 

(1.)  He  does  not  immediately  and  directly,  in  his  first  onset, 
bring  a  charge  against  God,  or  his  providence,  but  pretends  ig- 
norance, and  speaks  as  one  that  wanted  information,  when  he 
says,  Tea^  hath  God  satd^  Te  shall  not  eat  of  every  tree  in  the 
garden^  q,  d.  Here  is  a  garden  well  stored  with  fruit,  the  trees 
whereof  are  designed  for  your  food ;  are  there  any  of  which 
you  are  prohibited  to  eat?  This  question  occasions  her  reply; 
The  woman  said  unto  the  serpent^  We  may  eat  of  the  fruit  of 
the  trees  of  the  garden  ;  but  of  the  fruit  of  the  tree  which  is  in 
the  midst  of  the  garden^  God  hath  said,  Te  shall  not  eat  ofit; 
neither  shall  ye  touch  it,  lest  ye  die.  Some  think,  that  her  sin 
began  here,  and  that  she  misrepresents  the  divine  prohibition, 
for  she  was  not  forbid  to  touch  it ;  it  is  only  said,  In  the  day 
that  thou  eatest  thereof  thou  shalt  surely  die.  Gen.  ii.  17.  But 
I  cannot  see  that  this  was  any  other  than  a  just  inference  from 
the  prohibition  itself,  as  every  thing  is  to  be  avoided  that  may 


THE  FALL  OF  MAN.  101 

j^Tove  an  occasion  of  sin,  as  well  as  the  sin  itself.  Others  sup-^ 
pose,  that  there  is  a  degree  of  unbelief  contained  in  that  expres- 
sion, Lest  ye  die  *  ;  which  may  be  rendered,  Lesi  peradventxire 
ye  dicy  as  implying,  that  it  was  possible  for  God  to  dispense 
with  his  threatning,  and  so  death  would  not  ceitainly  ensue ; 
whereas  God  had  expressly  said.  In  the  day  that  thou  eatest 
thereof^  thou  shalt  surely  die.  But  passing  by  this,  as  an  un» 
certain  conjecture,  let  us  farther  consider, 

(2.)  After  this,  Satan  proceeds  from  questioning,  as  though 
he  desired  information,  to  a  direct  and  explicit  confronting  the 
divine  threatning,  endeavouring  to  persuade  her,  that  God  would 
not  be  just  to  his  word,  when  he  says,  Te  shall  not  surely  die^ 
He  then  proceeds  yet  farther,  to  cast  an  open  reproach  on  the 
great  God,  when  he  says,  God  doth  knoxu  that  in  the  day  ye  eat^- 
thereof^  your  eyes  shall  be  opened^  and  ye  shall  be  as  Gods^  know- 
ing'  good  and  evil.  Here  we  may  observe, 

1^^,  That  he  prefaces  this  reproach  in  a  most  vile  and  wicked 
manner,  with  an  appeal  to  God  for  a  confirmation  of  what  he 
was  about  falsely  to  suggest,  God  doth  knoxv^  &c. 

2dly^  He  puts  her  in  mind,  that  there  were  some  creatures 
above  her,  with  an  intent  to  excite  in  her  pride  and  envy  :  and 
it  is  as  though  he  had  said ;  notwithstanding  your  dominion 
over  the  creatures  in  this  lower  world,  there  are  other  creatures 
above  you;  for  so  our  translation  renders  the  words,  gods^ 
meaning  the  angels.  And  Satan  farther  suggests,  that  these 
excel  man,  as  in  many  other  things,  so  particularly  in  know- 
ledge, thereby  tempting  her  to  be  discontented  with  her  pre- 
sent condition ;  and,  since  knowledge  is  the  highest  of  all  na- 
tural excellencies,  he  tempts  her  heieby  to  desire  a  greater  de- 
gree thereof,  than  God  had  allotted  her,  especially  in  her  pre- 
"sent  state,  and  so  to  desire  to  be  equal  to  the  angels  in  know- 
ledge ;  which  might  seem  to  her  a  plausible  suggestion,  since 
knowledge  is  a  desirable  perfection.  He  does  not  commend 
the  knowledge  of  fallen  angels,  or  persuade  her  to  desire  to  be 
like  those  who  are  the  greatest  favourites  of  God.  From  whence 
it  may  be  observed,  that  it  is  a  sin  to  desire  many  things  that 
are  in  themselves  excellent,  provided  it  be  die  will  of  God  that 
we  should  not  enjoy  them. 

But  it  may  be  observed,  that  a  different  sense  may  be  given  of 
the  Hebrew  word,  which  we  translate  gods :  for  i.t  may  as  well 
be  rendered,  Ye  shall  be  like  God,  that  is.  Ye  shall  have  a  great- 
er degree  of  the  image  of  God ;  particularly  that  part  of  it  that 
consists  in  knowledge.  But  however  plausible  this  suggestion 
might  seem  to  be,  she  ought  not  to  have  desired  this  privilege, 

*  The  taords  of  the  prohibition,  in  Gen.  ii.  17.  are.  Ye  shall  surely  die  :  loherea:- 
in  tfie  account  she  ^ives  thereof  to  the  serpent,  lier  wartk  ar:,  pnOD  f 0  Tohich  Ory 
keloi,  in  his  Tar^my  renders,  Ne  lorte  nioriaiiiini.  \ 

V©L.  II,  O 


102  THE  FALL  OF  MAN. 

if  God  did  not  design  to  give  it,  especially  before  the  condition 
of  the  covenant  she  was  under  was  performed ;  much  less  ought 
she  to  have  ventured  to  have  sinned  against  God  to  obtain  it. 

odly^  Satan  farther  suggests,  that  her  eating  of  the  tree  of 
^knowledge  would  be  a  means  to  attain  tliis  greater  degree  of 
Icnowledge ;  therefore  he  says.  In  the  day  you  eat  thereof^  ijoiir 
€i,'es  shall  be  opened^  &c.  We  cannot  suppose,  that  he  thought 
her  so  stupid  as  to  conclude  that  there  was  a  natural  virtue  in 
the  fruit  of  this  tree,  to  produce  this  effect ;  for  none  can  reason- 
ably suppose  that  there  is  a  natural  connexion  between  eating 
and  increasing  in  knowledge.  Therefore  we  may  suppose,  that 
he  pretends  that  the  eating  thereof  was  God's  ordinance  for  the 
attaining  of  knowledge ;  so  that,  as  the  tree  of  life  was  a  sacra- 
mental ordinance,  to  signify  man's  attaining  eternal  life,  this 
tree  was  an  ordinance  for  her  attaining  knowledge ;  and  there- 
fore that  God's  design  in  prohibiting  her  from  eating  of  it,  was, 
that  she  should  be  kept  in  ignorance,  in  comparison  with  what 
§.he  might  attain  to  by  eating  of  it :  Vile  and  blasphemous  in- 
sinuation !  to  suggest,  not  only  that  God  envied  her  a  privilege, 
which  would  have  been  so  highly  advantageous,  but  that  the 
sinful  violation  of  his  law  was  an  ordinance  to  obtain  it. 

It  is  farther  supposed,  by  some,  though  not  mentioned  in 
scripture,  that  Satan,  to  make  his  temptation  more  effectual, 
took  and  ate  of  the  tree  himself,  and  pretended,  as  an  argu- 
ment to  persuade  her  to  do  likewise,  that  it  was  by  this  means, 
that  he,  being  a  serpent,  and  as  such  on  a  level  with  other  animals 
of  the  same  species,  had  arrived  to  the  faculty  of  talking  and 
reasoning,  so  that  now  he  had  attained  a  kind  of  equality  with 
man ;  therefore  if  she  eat  of  the  same  fruit,  she  might  easily 
suppose  she  should  attain  to  be  equal  with  angels.  By  these 
temptations,  Eve  was  prevailed  on,  and  so  we  read,  that  she 
took  of  the  fruit  thereof  and  did  eat ;  it  may  be,  the  fruit  was 
plucked  off  by  the  serpent,  and  held  out  to  her,  and  she,  with 
a  trembling  hand,  received  it  from  him.,  and  thereby  fell  from 
her  state  of  innocency. 

Having  considered  the  fall  of  Eve,  who  was  the  first  in  the 
transgression,  we  are  now  to  speak  of  the  fall  of  Adam  :  This 
is  expressed  more  concisely  in  the  fore-mentioned  chapter,  ver. 
6.  She  gave  also  unto  her  husband^  and  he  did  eat.  We  are  not 
to  suppose  that  she  gave  him  this  fruit  to  eat,  without  his  con- 
sent to  take  it;  or  that  she  did  not  preface  this  action  with 
something  not  recorded  in  scripture :  but  it  is  most  probable 
that  she  reported  to  him  what  had  passed  between  her  and  the 
serpent,  and  prevailed  on  him  by  the  same  arguments  which 
she  was  overcome  by ;  so  that  Adam's  fall  was,  in  some  res- 
pect, owing  to  the  devil,  though  Eve  was  the  more  immediate 
instrument  thereof.     And  to  this  we  may  add,  that,  besides  her 


TfHE  FALL  OF  MAN.  103 

alleging  the  arguments  which  the  serpent  had  used  to  seduce 
her,  it  is  more  than  probable  she  continued  eating  herself,  and 
commending  the  pleasantness  of  the  taste  thereof,  above  all  other 
fruits,  as  it  might  seem  to  her,  when  fallen,  to  be  much  more 
pleasant  than  really  it  was ;  for  forbidden  fruit  is  sweet  to  cor- 
rupt nature.  And  besides,  we  may  suppose,  that,  through  a 
bold  presumption,  and  the  blindness  of  her  mind,  and  the  hard- 
ness of  her  heart,  which  immediately  ensued  on  her  fall,  she 
might  insinuate  to  her  husband,  that  what  the  serpent  had  sug- 
gested was  really  true ;  for  as  he  had  said.  Ye  shall  not  surely 
die,  so  now,  though  she  had  eaten  thereof,  she  Avas  yet  alive ; 
and  therefore  that  he  might  eat  thereof,  without  fearing  any  evil 
consequence  that  would  attend  it :  by  this  means  he  was  pre- 
vailed upon,  and  hereby  the  ruin  of  mankind  was  completed.. 
Thus  concerning  *heir  sin  and  falL 

V.  We  shall  now  consider  what  followed  thereupon,  as  con- 
tained in  that  farther  account  we  have  of  it,  in  Gen.  iii.  7,  Sec. 
And  here  we  may  observe, 

1.  That  they  immediately  betray  and  discover  their  fallen 
state,  inasmuch  as  they,  Avho  before  knew  not  what  shatne  or 
fear  ineant,  now  experienced  these  consequences  inseparable 
from  sin :  They  knew  that  they  were  naked,  and  accordingly 
they  were  ashamed;  (a)  and  had  a  sense  of  guilt  in  their  con- 
sciences, and  therefore  were  afraid.     This  appears,  in  that, 


(a)  The  command  hud  been  g^iven  to  Adam :  he  was  the  representative  of  Eve 
and  his  posterity ;  according-.y,  upon  her  eating,  no  change  was  discovered :  but 
as  soon  as  he  ate,  "  the  eyes  of  them  both  -were  opened  "  They  instantly  felt  a  con- 
scious loss  ofinnocence,  and  the;  were  ashumed  of  tlieir  condition. 

This  affection  may  liave  either  g(>od  or  evil  as  its  exciting  cause.  The  one  spe- 
cies is  praise-worthy,  the  ot-ier  culpable.  When  there  exists  shame  of  evil,  the 
honour  of  the  party  has  been  wounded. 

Honour,  the  boast  of  the  irrel)g;ous,  is  the  vanguard  of  virtue,  and  is  always  set 
for  her  defence,  while  she  is  contented  witli  her  own  station.  I3ut  when  honour 
assumes  the  authority,  which  belongs  to  conscience  and  reason,  the  man  becomes 
an  idolater.  For  conscience  aims  at  God's  glory,  honour  at  man's ;  conscience 
leads  to  perfect  integrity,  whilst  honour  is  contented  with  the  reputation  of  it : 
the  one  makes  us  good,  the  other  desires  to  become  respectable.  Conscience  and 
religion  will  protluce  that,  which  honour  aims  at  the  name  of  Honour  without 
virtue,  is  mere  hypocrisy. 

But  honour  as  ancillary  to  virtue,  will  cLetect  and  vanquish  temptation,  before 
virtue  may  apprehend  danger  :  slie  is  therefore  to  be  regarded  and  fostered,  but 
to  be  restrained  within  her  own  precincts. 

Shame  of  good  is  ratlier  an  evidence  of  a  want  of  honour,  and  springs  from 
dastardly  cowardice :  it  argues  wck  faith,  superficial  knovvledge,  and  languid 
desires  of  good.  Such  knowledge  and  desires  are  barely  enough  to  aggravate  the 
guilt,  and  show  it  was  deliberate. 

The  relig.ous  man  must  count  upon  opposition  from  a  world  hostile  to  holjj 
ness.  His  coiiduct  and  character  will  necessarily,  by  contrast,  condemn  those  of 
the  wicked.  But  he  is  neither  to  aband<m  his  duty,  but  cause  his  light  to  shine; 
nor  purposely  afflict  the  sensibility  ot'his  eitmies,  but  treat  them  with  mildnes.i 
and  kindness.  The  demure  and  dcjectv^d  countenance  iS  to  be  avoided,  not  only 
bfioause  the  christian  has  a  right  to  be  chferfu),  but  becau.se  when  voluntary,  it 


m4  T«£  FALL  OF  MAN. 

/ 

2.  God  calls  them  to  an  account  for  what  they  had  done,  and^ 
they,  through  fear,  hide  themselves  from  his  presence ;  which 
shews  how  soon  ignorance  followed  after  the  fall.  How  un- 
reasonable was  it  to  think  that  they  could  hide  themselves  from 
God  ?  since  there  is  no  darkness^  nor  shadow  ofdeath^  where  the 
workers  of  iniquity  may  hide  themselves^  Job  xxxiv.  22. 

3.  God  expostulates  with  each  of  them,  and  they  make  ex- 
cuses ;  the  man  lays  the  blame  upon  his  wife,  ver.  12.  The 
womaUy  whom  thou  gavest  to  be  with  me,  she  gave  me  of  the  tre»^ 
and  I  did  eat ;  which  contains  a  charge  against  God  himself, 
as  throwing  the  blame  on  his  providence.  The  woman  whonu 
thou  gavest  to  be  with  me.  And  here  was  an  instance  of  a 
breach  of  affection  between  him  and  his  wife  :  as  sin  occasions 
breaches  in  families,  and,  an  alienation  of  affection  in  the  near- 
est relations,  he  complains  of  her,  as  the  cause  of  his  ruin,  as 
though  he  had  not  been  active  in  this  matter  himself. 

The  woman,  on  the  other  hand,  lays  the  whole  blame  on  the 
serpent,  ver.  1 3.  The  serpent  beguiled  me,  and  1  did  eat.  There 
was,  indeed,  a  deception  or  beguiling ;  for,  as  has  been  already 
observed,  an  innocent  creature  can  hardly  sin,  but  through  in- 
advertency, as  not  apprehending  the  subtilty  of  the  temptation, 
though  a  fallen  creature  sins  presumptuously,  and  with  delibera- 
tion J  however,  she  should  not  have  laid  the  whole  blame  on 
the  serpent,  for  she  had  wisdom  enough  to  have  detected  the 
fallacy,  and  rectitude  of  nature  sufficient  to  have  preserved  her 
from  compliance  with  the  temptation,  if  she  had  improved  those 
endowments  which  God  gave  her  at  first. 

We  shall  now  consider  the  aggravations  of  the  sin  of  our  first 
parents.  It  contained  in  it  many  other  sins.  Some  have  ta- 
ken pains  to  shew  how  they  broke  all  the  Ten  Commandments, 
in  particular  instances  :   But,  passing  that  by,  it  is  certain,  that 

i^  hypocritieal ;  and  because  also  it  injures  the  cause  by  exciting  disgust  and 
tontempt,  and  provoking  persecution,  where  a  mild  and  evenly  deportment  would 
comm^md  th*  respect  and  admiration  even  of  tlie  evil  themselves. 

Contempt  and  ridicule  will  come.  But  the  christian  should  know  that  this  in- 
dicates detect  in  the  authors  of  them.  !*■' religion  were,  as  the  infidel  hopes  it  will 
prove,  witliout  foundation,  to  ridicule  the  conscientious  man  for  liis  weakness,  is 
rudeness,  weakness^,  aad  want  of  gei'.;rosity.  If  religion  be  doubtful,  to  ridicule 
it  is  to  run  the  hazard  of  Divine  restnlment,  and  highly  imprudent.  If  it  be  cer- 
tain, it  is  to  rush  upon  the  bosses  of  God's  buckle  .'^  and  the  most  horrid  inso- 
lence. 

Ridicule  is  no  test  of  truth,  for  the  greatest  and  most  important  truths  may  be- 
subjected  to  wit;  it  is  no  index  of  strengU'.  of  understanding;  and  wit  and  great 
knowledge  almost  never  are  found  togrtiicr.  !t  indicates  nothing  noble  or  gene- 
rous, but  a  little  piddling  genius,  and  conlempfible  pnde. 

He  wlio  yields  lo  the  sliame  of"  Uiat  wliich  is  good,  weakens  his  powers  of  re- 
sistance, provokes  the  Spirit  of  grace,  hardens  his  conscience,  strengthens  the 
liands  of  tl»e  enemy,  exciter  the  conterapt  of  the  wicked  thcmsehe.'s,  giieves  his 
fellow  christians,  aifronts  God  to  his  face,  and  incurs  the  judgment  of  Chris- 
^  "Whosoever  i.*^  a^femedi  of  me  and  mv  word>'.  of  him  will  1  be  ashamed." 


THE  FALL  OF  MAN.  '  105 

they  broke  most  of  them,  and  those  both  of  the  first  and  second 
table ;  and  it  may  truly  be  said,  that,  by  losing  their  innocen- 
cy,  and  corrupting,  defiling,  and  depraving  their  nature,  and 
rendering  themselves  weak,  and  unable  to  perform  obedience 
to  any  command,  as  they  ought,  they  were  virtually  guilty  of 
the  breach  of  them  all,  as  the  apostle  says.  Whosoever  shall  keep 
the  -whole  laxu,  and  yet  offend  in  one  pointy  he  is  guilty  of  all, 
James  ii.  10.  But,  more  particularly,  there  were  several  sins 
contained  in  this  complicated  crime ;  as, 

(1.)  A  vain  curiosity  to  know  more  than  what  was  consist- 
ent with  their  present  condition,  or,  at  least,  a  desire  of  increas- 
ing in  knowledge  in  an  unlawful  way. 

(2.)  Discontentment  with  their  present  condition;  though 
without  the  least  shadow  of  reason  leading  to  it. 

(3.)  Pride  and  ambition,  to  be  like  the  angels,  or  like  God^ 
in  those  things,  in  which  it  was  unlawful  to  desire  it :  it  may 
be,  they  might  desire  to  be  like  him  in  independency,  absolute 
sovereignty,  ^c.  which  carries  in  it  downright  Atheism,  for  a 
creature  to  desire  thus  to  be  like  to  him. 

(4.)  There  was  an  instance  of  profaneness,  in  supposing  that 
this  tree  was  God's  ordinance,  for  the  attaining  of  knowledge, 
and  accounting  that,  which  was  in  itself  sinful,  a  means  to  pro- 
cure a  greater  degree  of  happiness. 

(5.)  It  contained  in  it  unbelief,  and  a  disregard,  either  to 
the  promise  annexed  to  the  covenant  given  to  excite  obedience, 
or  the  threatening  denounced  to  deter  from  sin ;  and,  on  the 
other  hand,  they  gave  credit  to  the  devil,  rather  than  God. 

(6.)  There  was  in  it  an  instance  of  bold  and  daring  pre- 
sumption, concluding  that  all  would  be  well  with  them,  or  that 
they  should,  notwithstanding,  remain  happy,  though  in  open 
rebellion  against  God,  by  the  violation  of  his  law ;  concluding, 
as  the  serpent  suggested,  that  they  should  not  surely  die. 

(7.)  It  was  the  highest  instance  of  ingratitude,  inasmuch  as 
it  was  committed  soon  after  they  had  received  their  being  from 
God,  and  that  honour  of  having  all  things  in  this  world  put 
under  their  feet,  and  the  greatest  plenty  of  provisions,  both  for 
their  satisfaction  and  delight,  and  no  tree  of  the  garden  pro- 
hibited, but  only  that  which  they  ate  of.  Gen.  ii.  16,  17. 

(8.)  It  was  committed  against  an  express  v/arning  to  the 
contrary;  therefore  whatever  dispute  might  arise  concerning 
other  things  being  lawful,  or  unlawful,  there  was  no  question 
but  that  this  was  a  sin,  because  expressly  forbidden,  by  God, 
and  a  caution  given  them  to  abstain  from  it. 

(9.)  If  we  consider  them  as  endowed  with  a  rectitude  of  na- 
ture, and  in  particular  that  great  degree  of  knowledge  which 
God  gave  them :  This  must  be  reckoned  a  sin  against  the 
greatest  light ;  so  that  whsit  inadvertency  soever  there  might 


106  -  THE  lALL  or  MAST. 

have  been,  as  to  what  respects  that  which  first  led  the  way  fc 
a  sinful  compHance :  they  had  a  sufficient  degree  of  know- 
ledge to  have  fenced  against  the  snare,  how  much  soever  they 
pretended  themselves  to  be  beguiled  and  deceived,  as  an  ex- 
cuse for  their  sin ;  and,  had  they  made  a  right  use  of  their 
knowledge,  they  would  certainly  have  avoided  it. 

(10.)  Inasmuch  as  one  of  our  first  parents  proved  a  tempter 
to  the  other,  and  the  occasion  of  his  ruin,  this  contained  a  no- 
torious  instance  of  that  want  of  conjugal  affection  and  concern 
for  the  welfare  of  each  other,  which  the  law  of  nature,  and  the 
relation  they  stood  in  to  one  another,  required. 

(11.)  As  our  first  parents  were  made  after  the  image  of  God, 
this  sin  contained  their  casting  contempt  upon  it ;  for  they 
could  not  but  know  that  it  would  despoil  them  of  it.  And  as 
eternal  blessedness  was  to  be  expected  if  they  yielded  obe- 
dience, this  they  also  contemned,  and,  as  every  sinner  does, 
they  despised  their  own  souls  in  so  doing. 

(12.)  As  Adam  was  a  public  person,  the  federal  head  of  all 
his  posterity,  intrusted  with  the  important  affair  of  their  hap- 
piness, though  he  knew  that  his  fall  would  ruin  them,  together 
with  himself,  there  was  not  only  in  it  a  breach  of  trust,  but  a 
rendering  himself,  by  this  means,  the  common  destroyer  of  all 
mankind  j  which  was  a  greater  reproach  to  him,  than  his  being 
their  common  father  was  an  honour. 

We  shall  conclude  with  a  few  inferences  from  what  has  been 
said,  concerning  the  fail  of  our  first  parents. 

Isty  If  barely  the  mutability  of  man's  will,  without  any  pro- 
pensity or  inclination  to  sin  in  his  nature,  may  endanger, 
though  not  necessitate,  his  fall,  especially  when  left  to  himself, 
^as  the  result  of  God's  sovereign  will;  then  how  deplorable  is 
the  state  of  fallen  man,  when  left  to  himself  by  God  in  a  judi- 
cial way,  being,  at  the  same  time,  indisposed  for  any  thing 
that  is  good. 

2(//y,  From  the  action  of  the  devil,  in  attempting  to  ruin 
man,  without  the  least  provocation,  merely  out  of  malice  a- 
gainst  God,  we  may  infer  the  vile  and  heinous  nature  of  sin, 
its  irreconcileable  opposition  to  God ;  and  also  how  much  they 
resemble  the  devil,  who  endeavour  to  persuade  others  to  join 
with  them  as  confederates  in  iniquity,  and  thereby  to  bring 
them  under  the  same  condemnation  with  themselves  :  this  is 
contrary  to  the  dictates  of  human  nature,  unless  considered  as 
vile,  degenerate,  and  depraved  by  sin. 

3(//z/,  How  dangerous  a  thing  is  it  to  go  in  the  way  of  temp- 
tation, or  to  parley  with  it,  and  not  to  resist  the  first  motion 
that  is  made  to  turn  us  aside  from  oiu-  duty  ?  And  what  need 
have  we  daily  to  pray,  as  instructed  by  oui-  Saviour,  that  God 


THE  FALL  OF  MAN. 


igV 


would  not,  by  any  occurrence  of  providence,  lead  us  into  temp- 
tation ! 

4t/ilyj  We  learn,  from  hence,  the  progress  and  great  increase 
of  sin :  it  is  like  a  spreading  leprosy,  and  arises  to  a  great 
height  from  small  beginnings ;  so  that  persons  proceed  from 
one  degree  of  wickedness  to  another,  without  considering  what 
will  be  the  sad  effect  and  consequence  thereof. 


Quest.  XXII.  Did  all  matikind  fall  in  that  Jirst  trans* 
gression  P 

Answ.  The  covenant  being  made  with  Adam,  as  a  public  per- 
son, not  for  himself  only,  but  for  his  posterity,  all  mankind 
descending  from  him  by  ordinary  generation,  sinned  in  him, 
and  fell  with  him  in  that  first  transgression. 

HAVING  shewn,,  in  the  foregoing  answer  how  our  first  pa- 
rents sinned  and  fell,  we  are  now  led  to  consider,  how 
their  fall  affected  all  their  posterity,  whom  they  represented ; 
and  accordingly  it  is  said,  that  the  covenant  was  made  with 
Adam,  as  a  federal  head,  not  for  himself  only,  but  all  his  pos- 
terity; so  that  they  sinned  in,  and  fell  with  him.  But,  before 
we  enter  more  particularly  on  this  subject,  it  may  not  be  im- 
proper to  enquire,  whether  this  chai'acter,  of  being  the  head  of 
the  covenant,  respects  only  Adam,  or  both  our  first  parents  ?  I 
am  sensible  there  are  many  who  think  this  covenant  was  made 
•with  Adam,  as  the  head  of  his  posterity,  exclusive  of  Eve  ; 
so  that,  as  he  did  not  represent  her  therein,  but  his  seed,  she 
was  not,  together  with  him,  the  representative  of  mankind  ; 
therefore,  though  the  covenant  was  made  with  her,  and  she 
was  equally  obliged  to  perform  the  conditions  thereof,  yet  she 
was  only  to  stand  or  fall  for  herself,  her  concern  herein  being^ 
only  pei'sonal ;  and  therefore  it  follows,  from  hence,  that  when 
she  fell,  being  Jirst  in  the  transgression^  all  mankind  could 
not  be  said  to  sin  and  fall  in  her,  as  thev  did  in  Adam ;  there- 
fore, if  she  alone  had  sinned,  she  would  have  perished  alone. 

And  ii  it  be  objected  hereunto,  that  she  could  not  then  be  the 
mother  of  innocent  children,  for  ivho  can  bring  a  clean  thing 
out  of  an  unclean  f  The  reply,  which  is  usually  given  to  this, 
which  is  only  matter  of  conjecture,  is,  that  God  would  have 
created  some  other  woman,  who  should  have  been  the  mother 
of  a  sinless  posterity,  {a) 

The  reason  why  these  conclude  that  the  covenant  was  made 
only  with  Adam,  is  because  we  never  read  expresslv,  in  scrip- 
ture, of  its  being  made  with  Eve  in  behalf  of  her  posterity; 
and  particularly  it  is  said,  in  Gen.  ii.  16,  17.  that  the  Lord  God 

(n)  If  Adam  represented  Eve  (his  riW)  in  the  covcnaat,  siie  did  not  fall  till  he  felL 


iO&  THE  FALL  ©F  MAN. 

commanded  the  man^  sayings  Of  every  tree  in  the  garden  thou 
mayest  freely  eat;  but  of  the  tree  of  khowledge  of  good  and  evil ^ 
thou  shalt  not  eat  of  it;  for  in  the  day  thou  eatest  thereof  thou 
shalt  surely  die.  And  it  is  observed,  that  this  law  was  given  to 
him  before  the  Avoman  w^as  created ;  for  it  said,  in  the  following 
words,  It  is  not  good  that  man  should  be  alone;  I  will  make 
him  an  help  meet  for  him.  And,  in  other  scriptures,  which 
treat  of  this  matter,  we  read  of  the  man's  being  the  head  of  the 
covenant,  but  not  his  wife :  thus  the  apostle,  in  1  Cor.  xv.  45, 
47.  compares  him,  whom  he  styles,  the  first  man^  Adam,  as  the 
head  of  this  covenant,  with  Christ,  whom  he  calls.  The  second 
man,  as  the  head  of  the  covenant  of  grace ;  and  elsewhere  he 
says.  As  in  Adam  all  die,  so  iti  Christ  shall  all  be  made  alive,  ver. 
22.  and  again  By  one  man  sin  entered  into  the  world,  &c.  Rom. 
V.  12.  and  By  one  man's  disobedience,  many  were  made  sinners, 
ver.  19.  It  is  not  said  by  the  disobedience  of  our  first  parents, 
but  of  one  of  them,  to  wit,  Adam ;  therefore,  from  hence,  they 
conclude,  that  he  only  was  the  head  of  this  covenant,  and  here- 
in the  representative  of  mankind. 

But,  though  I  would  not  be  too  peremptory  in  determining 
this  matter,  yet,  I  think,  it  may  be  replied  to  what  has  been 
said  in  defence  thereof;  that  though  it  is  true,   it  is  said,  in  the 
scripture,  but  now  mentioned,  that  God  forbade  the  man  to 
cat  of  the  tree  of  knowledge  of  good  and  evil,  before  the  woman 
was  created,  yet  she  expressly  says,  that  the  prohibition  re- 
spected them  both  *,  when  he  tells  the  serpent.  We  may  eat  of 
the  fruit  of  the  trees  of  the  garden  ;  but  of  the  fruit  of  the  tree 
in  the  midst  of  the  garden,  God  hath  said,  Te  shall  not  eat  there- 
of, lest  ye  die.  Gen.  iii.  2,  3.    Besides,  we  read,  that  Eve  had 
dominion  over  the  creatures,  as  well  as  Adam,  Gen.  i.  26 — 28. 
it  is  true,  it  is  said,  that  God  created  man,  &c.  but  by  the  word 
man,  both  our  first  parents  are  intended ;  for  it  immediately 
follows,  arid  he  blessed  them,  therefore  the  woman  was  not  ex- 
cluded; so  that  we  may  apply  the  apostle's  words,  (though 
used  with  another  view)   The  man  is  not  without  the  xuoman, 
710 r  the  woman  rvithout  the  man,  in  the  Lord,  1  Cor.  xi.  11.  to 
this  particular  dispensation  of  providence.     And  there  seems 
to  be  the  same  reason  for  one's  being  constituted  the  federal 
head  of  their  posterity,  as  the  other,  since  they  were  both  de- 
signed to  be  the  common  parents  thereof  >  the  tenor  of  the  co- 
venant £;eems  to  be  the  same  with  respect  to  them  both,  and 
the  tree  of  life  was  a  seal  and  pledge  of  blessings,  to  be  con- 
veyed by  both. 

But  to  proceed  to  consider  the  subject-matter  of  this  an- 
swer, 

*   Tlie  compilers  of  the  LXX.  seem  to  have  understood  the  words  in  this  sense, 
7'jheii  thei^  render  the  text  in  Gca  iL  17.  «  /«?  n/uifit,  ^xyi^/n  «?» tttm  QxmTsc  *3-«S*rwc6ii. 


THE  FALL  OF  MAN.  l09 

1.  W'e  shall  prove,  that  Adam  was  a  public  person,  the  head 
of  the  covenant  with  whom  it  was  made  for  himself,  and  all 
his  posterity.  When  we  speak  of  him  as  the  head  of  our  pos- 
terity, we  do  not  only  mean  their  common  parent,  for,  had 
there  been  no  other  idea  contained  therein,  I  cannot  see  how 
they  could  be  said  to  fall  in  him ;  for  it  doth  not  seem  agree- 
able to  the  justice  of  God  to  punish  children  for  their  parents' 
sins,  unless  they  make  them  their  own,  at  least,  not  with  such 
a  punishment  that  carries  in  it  a  separation  from  his  presence, 
and  a  liableness  to  the  condemning  sentence  of  the  law. 

Therefore  Adam  must  be  considered  as  constituted  their 
head,  in  a  federal  way,  by  an  act  of  God's  sovereign  Avill,  and 
so  must  be  regarded  as  their  representative,  as  v»^ell  as  their 
common  parent ;  which,  if  it  can  be  proved,  then  they  may  be 
said  to  fall  with  him.  For  the  understanding  hereof,  we  must 
conclude  him  to  have  been  the  head  of  the  world,  even  as 
Christ  is  the  Head  of  his  elect ;  so  that,  in  the  same  sense  as 
Christ's  righteousness  becomes  their's  to  wit,  by  imputation, 
Adam's  obedience,  had  he  stood,  would  have  been  imputed  to 
all  his  posterity,  as  his  sin  is,  now  he  is  fallen.  This  is  a 
doctrine  founded  on  pure  revelation  :  and  therefore  we  must 
have  recourse  to  scripture,  to  evince  the  truth  thereof.  Ac- 
cordingly, 

1.  There  are  several  scriptures  in  which  this  doctrine  is 
contained;  as  that  in  Rom.  v.  14.  where  the  apostle  speaks 
cwiccrning  our  fall  in  Adam,  whom  he  calls,  the  f^ure  *  of  him 
that  was  to  come.  Now,  in  what  was  Adam  a  tvpe  of  Christ  ? 
Not  as  he  was  a  man,  consisting  of  soul  and  body;  for,  in 
that  respect,  all  that  lived  before  Christ,  might  as  justly  be 
called  types  of  him.  Whenever  we  read  of  any  person,  or 
things,  being  a  tvpe  in  scripture,  there  are  some  peculiar  cir- 
cumstances by  which  they  may  be  distinguished  from  all  other 
persons,  or  things  that  are  not  types.  Now  Adam  was  distin- 
guished from  all  other  persons,  more  especially  as  he  was  the 
federal  head  of  all  his  posterity ;  and  that  he  was  so,  appears 
from  what  the  apostle  not  only  occasionally  mentions,  but  large- 
ly insists  on,  and  shews  in  what  respect  this  was  true  ;  and  he 
particularly  observes,  that  as  one  conveyed  death  the  other  was? 
the  head,  or  Prince  of  Life.  These  respective  things  indeed, 
were  directly  opposite,  therefore  the  analogy,  or  resemblance, 
consisted  only  in  the  manner  of  conveying  them ;  so  that  as 
death  did  not  become  due  to  us,  in  the  first  instance  of  our 
liableness  to  it,  for  our  own  actual  sin,  but  the  sin  of  Adam  ; 
that  right  we  have  to  eternal  life,  by  justification,  is  not  the  re- 
sult of  our  own  obedience,  but  Christ's :  This  is  plainly  the  a- 
postle's  method  of  reasoning.     Now,  if  Christ  was,  in  this  re- 

•  lymi,  the  Type. 

yoL.ii.  -      p 


110  THE  FALL  OP  MAN. 

spect  a  federal  Head  and  Representative  of  his  people,  then 
Adam,  who  is  in  this,  or  in  nothing,  his  type,  or  figure,  must 
be  the  Head  of  a  covenanty  in  which  his  posterity  were  in- 
cluded. 

There  is  another  scripture,  by  which  this  may  be  proved  in 
1  Cor.  XV.  45  •  59.  where  the  apostle  speaks  of  the  Jirst  and 
second  Adam;  by  the  latter  he  means  Christ.  Now,  why  should 
he  be  called  the  second  man,  who  lived  so  many  ages  after 
Adam,  if  he  did  not  design  to  speak  of  him,  as  typified  by 
him,  or  bearing  some  resemblance  of  him  ?  And,  in  other  ex- 
pressions, he  seems  to  imply  as  much,  and  shews  how  we  de- 
rive death  from  Adam,  of  whom  he  had  been  speaking,  in  the 
foregoing  verses.  Accordingly,  he  says.  The  Jirst  man  was  of 
the  earthy  earthy  i  and,  as  is  the  earthy ^  such  are  they  also  that  are 
earthy^  and  rue  have  borne  the  image  of  the  earthy ;  so  that  if 
Adam  was  the  root  and  occasion  of  all  the  miseries  we  endure 
in  this  world,  arising  from  his  violation  of  the  covenant  he  was 
under,  it  plainly  proves,  that  he  was  therein  the  head  and  re* 
presentative  of  all  his  posterity. 

For  the  farther  proof  of  this,  we  may  take  occasion  to  consi- 
der the  apostle^s  method  of  reasoning,  in  the  scripture  but  now 
referred  to,  By  one  man  sin  entered  into  the  world^  that  is,,  by 
the  first  man,  in  xvhom  all  have  sinned,  Rom.  v.  12.  so  I  would 
choose  to  render  it  rather  than  as  it  is  in  our  translation,  since 
this  seems  to  be  the  most  natural  sense  of  the  word*;  and  it 
proves  Adam,  in  whom  all  sinned,  to  be  their  head  and  repre- 
sentative, and  also  agrees  best  with  the  apostle's  general  design, 
or  argument,  insisted  on,  and  farther  illustrated  in  the  foUow- 
ing  verses. 

Again,  the  apostle  speaks  of  those  penal  evils  consequent  on 
Adam's  sins,  which  could  not  have  befallen  us,  had  he  not 
been  our  federal  head  and  representative  ;  Thus,  in  ver.  18. 
By  the  offence  of  one,  judgment  came  upon  all  men  to  condemna- 
tion f .  It  may  be  observed,  that  the  apostle,  in  this  text,  uses 
a  word,  which  we  translate  condemnation  \ ;  which  cannot,  with 

*  'E?'  ».  f  T^e  -words  are,  »?  St  ivc;  ■V'i.funlnfjLulo^,  u;  vcttl'M  stvB-fuma;  it;  Kuluit[it/jia.> 
The  ivordJndgment,  though  7iot  in  the  original,  is  ven/  justly  supplied  in  our  trans- 
lation, from  verse  16.  or  else,  as  the  learned  Grotius  observes,  the  word  eywtlo  might 
have  bee^i  supplied;  and  so  the  meaning  is.  Res  processit  in  condemnationem.  .^n*? 
J.  Capelhts  gives  avery  good  sense  of  the  text,  when  he  compares  Jidam  as  theheaj^ 
tvho  brought  death  into  the  -world,  ivith  Christ  by  -whom  life  is  obtained.  His  -wordt: 
are  these .-  Quemadmoclum  omncs  homines,  quicondemnantnr,  reatum  suum  con- 
traxerant,  ab  una  tinius  hominis  ofiensa;  sic  &  quotquot  vivificantur,  absolutio  ■ 
nem  suam  obtinuerunt  ab  una  anius  liominis  obedientia. 

I  The  word  x^lciKiiiuaL  is  used  in  scripture,  in  a  forensic  sense,  in  those  places  of 

the  J\''c-w   Testament, -ivhere  it  is  found:  Thus  ver.  16.  of  this  chapter,  and  chap. 

viii.  1.  Jind  accordingly  ii  signifes  a  judg7ne7it  7in(o  condemnation  ;  as  also  do  those 

.  words,  the  sense  whereof  has  an  affinity  to  it,  in  Rom.  viii.  34.  ti;  o  naJuKinvaev  •,  and 

aUo  xxv.hxftl);,  as  in  Acts  xvi,  27.  and-  chap.  xxii.  25.     So  that,  according  (a  ths 


TBE  FALL  OF  HAN.  Ml 

any  maimer  of  consistency,  be  taken  in  any  other  than  a  foren- 
sick  sense ;  and  therefore  he  argues,  from  thence,  that  we  are 
liable  to  condemnation,  by  the  offence  of  Adam ;  whicli  certain- 
ly proves  the  imputation  of  his  offence  to  us,  and  consequently 
he  is  considered  therein  as  our  federal  head. 

2.  This  farther  appears,  in  that  all  mankind  are  exposed  to 
many  miseries,  and  to  death,  which  are  of  a  penal  nature  ; 
therefore  they  must  be  considered,  as  the  consequence  of  sin. 
Now  they  cannot  be  the  conseqiience  of  actual  sin,  in  those, 
who  are  miserable  and  die,  as  soon  as  they  are  born,  who  have 
not  Slimed  dfter  the  similitude  of  Adain^s  ti-ansgres»ion  ;  there- 
fore this  must  be  the  result  of  his  sin,  which  it  could  not  be,, 
had  he  not  been  the  federal  head  of  all  his  posterity,  fa  J 

Object.  It  is  objected  to  this,  that  God  might,  out  of  his  mere 
sovereignty,  ordain  that  his  creatures  should  be  exposed  to  some 
degree  of  misery  ',  and,  if  this  misery  be  not  considered,  as  the 
punishment  of  sin,  in  infants,  then  it  does  not  prove  the  impu- 
tation of  Adam's  sin  to  them ;  and  even  their  death,  considered 
only  as  a  separation  of  soul  and  body,  may  not  contain  in  it  a 
proper  idea  of  punishment,  (which  consists  in  the  stroke  of  jus- 
tice, demanding  satisfaction  for  sin)  if  it  be  only  reckoned  an 
expedient,  or  a  necessary  means  for  their  attaining  eternal  life. 
Therefore  it  doth  not  follow,  that,  because  we  are  liable  to  death, 
before  we  have  done  good  or  evil,  it  must  necessarily  be  a  pun- 
ishment due  to  that  sin,  which  was  committed  by  Adam. 

Ansiv.  1.  I  will  not  deny  but  that  God  might  dispense  some 
lesser  degrees  of  natural  evil,  to  a  sinless  creature,  out  of  his 
mere  sovereignty ;  neither  will  I  contend  with  any,  who  shall 
say,  that  he  might,  without  any  dishonour  to  his  perfections, 
send  on  him  an  evil,  sensibly  great,  provided  it  were  not  only 
consistent  with  his  love,  but  attended  with  those  manifestations 
and  displays  thereof,  which  would  more  than  compensate  for  it, 
and,  at  the  same  time,  not  have  any  tendency  to  prevent  the 

conttruction  of  the  -word,  though  xpi/^it  signifes  jiulicium  in  general,  xaV^x^/^*  sig- 
Tj/^e*  judicium  adversus  aliquem,  or  condemnatio. 


(a)  That  mankind  are  born  and  live  in  sin,  m:<\  be  collected  from  various  sour- 
res  of  ai'gument;  by  matter  of  fact,  none  are  found  free  from,  who  are  capable  of 
actual  guilt,  by  the  evils  and  death  which  a  just  God  would  not  otherwise  in 
flict;  by  the  ideas  of  tlie  ancients  who  speak  of  a  degeneration  from  a  goldei:, 
to  un  iron  age,  by  the  general  practice  of  offering  sacrifice,  which  is  an  acknow- 
ment  of  guilt,  by  the  testimony  of  the  heathens,  that  evil  example  has  a  prepon- 
derating influence  over  good,  by  tlie  historical  account  of  llie  fall  of  man  in  the 
scriptures,  by  their  numerous  testimonies  that  none  arc  riirhteous  before  God  or 
can  be  justified  by  their  obedience  to  his  laws,  by  the  confessions  of  the  saints, 
by  the  necessity  of  repentance  in  all,  by  t>ief  propriety  of  prayer  for  the  pardon  ot' 
sin,  by  Christ's  example  of  daily  praye'r  \vhich  contains  such  a  petition,  by  the 
necessity  of  faith  that  we  may  pleasie  Cod,  by  man's  unjvillingness  to  be  reconci- 
led to  God,  and  rejection  of  all  the  spiritual  good  things  offered,  and  contempt 
of  divine  threatiiings ;  and  above  all  other  proofs,  by  the  coming  and  suffering  of 
Christ. 


112  THE  FALL  OF  MAN. 

answering  the  end  of  his  being ;  yet  I  may  be  bold  to  sav,  that, 
Vom  the  nature  of  the  thing,  God  cannot  inflict  the  least  degree 
of  punishment  on  a  creature,  who  is,  in  all  respects  guiltless. 
If  therefore  these  lesser  evils  are  penal,  they  are  the  conse- 
quence of  Adam's  sin. 

2.  As  for  death,  that  must  be  considered  as  a  penal  evil ; 
for,  as  such,  it  was  first  denounced,  as  a  part  of  the  curse,  con- 
sequent on  Adam's  sin ;  and  the  apostle  says,  The  wages  of 
sin  is  death^  Rom.  vi.  23.  and  elsewhere  he  speaks  of  all  men, 
as  dying  in  Adam,  1  Cor.  xv.  2^3.  and  therefore  his  sin  is  im- 
puted to  all  mankind  ;  and  consequently  he  was  their  federal 
head  and  representative  in  the  covenant  that  he  was  under. 

II.  They,  whose  federal  head  and  representative  Adam  was, 
are  such  as  descended  from  him  by  ordinary  generation.  The 
design  of  this  limitation  is  to  signify,  that  our  Saviour  is  ex- 
cepted, and  consequently  that  he  did  not  sin  or  fall  in  him,  in- 
asmuch as  he  was  born  of  a  virgin  ;  therefore,  though  he  had 
the  same  human  nature  with  all  Adam's  posterity,  yet  he  did 
not  derive  it  from  him,  in  the  same  way  as  they  do ;  and  a  si- 
militude of  nature,  or  his  being  a  true  and  proper  Man,  does 
not  render  him  a  descendant  from  Adam,  in  the  same  way  as 
we  are.  The  formation  of  his  human  nature  was  the  effect  of 
miraculous,  supernatural,  creating  power ;  therefore  he  was  no 
more  liable  to  Adam's  sin,  as  being  a  Man,  than  a  world  of 
men  would  be,  should  God  create  them  out  of  nothing,  or  out 
of  the  dust  of  the  gromid,  by  a  mediate  creation,  which  would 
be  no  more  miraculous,  or  supernatural,  than  it  was  to  form 
the  human  nature  of  Christ  in  the  womb  of  a  virgin.  Now,  as 
persons,  so  formed,  would  not  be  concerned  in  Adam's  sin,  or 
fall,  whatever  similitude  there  might  be  of  nature ;  even  so  our 
Saviour  was  not  concerned  therein,  faj 

Moreover,  that  we  might  understand  that  he  was  not  included 
in  this  federal  transaction  with  Adam,  the  apostle  opposes  him, 
as  the  second  i^i^m,  the  federal  Head  of  his  elect,  or  spiritual 
seed,  to  Adam,  thQ  first  man,  and  head  of  his  natural  seed,' in 
that  scripture  before  referred  to,  ver.  45.  And,  as  an  argu- 
ment, that  his  extraordinary  and  miraculous  conception  ex- 
empted him  from  any  concern  in  Adam's  sin  and  fail ;  the  an- 
gel, that  gave  the  first  intimation  hereof,  when  he  tells  the  bless- 
ed virgin,  his  mother,  that  the  Holy  Ghost  should  come  upon  her^ 
that  the  poxvcr  of  the  highest  should  over-shadorv  her,  he  says, 
Therefore  that  Holy  Thing,  that  shall  be  born  of  thee,  shall  be 
called,  the  Son  of  God ;  thereby  implies,  that,  in  his  first  forma- 
tion, he  was  holy,  and  consequently  had  no  concern  in  the  guilt 
of  Adam's  sin,  because  of  the  manner  of  his  formation,  or  con- 
ception ;  and  this  is  certainly  a  better  way  to  accouat  for  his  be- 

("a J  The  covenant  of  grace  vas  from  eternityj  and  implied  bis  innocence. 


THE  FALL  OF  MAN.  313 

ing  sinless,  than  to  pretend,  as  the  Papists  do,  that  his  mother 
was  sinless  ;  which  will  do  no  service  to  their  cause,  unless 
they  could  ascend  in  a  line  to  our  first  parents,  and  so  prove, 
that  all  our  Saviour's  progenitors  were  immaculate,  as  well  as 
the  virgin ;  which  is  more  than  they  pretend  to  do. 

III.  It  is  farther  observed,  in  this  answer,  that  mankind 
sinned  in  and  fell  with  Adam  in  his  Jirst  transgression^  and 
therefore  they  had  no  concern  in  those  sins,  which  he  commit- 
ted afterwards.  This  appears  from  hence,  that  Adam,  as  soon 
as  he  sinned,  lost  the  honour  and  prerogative,  that  was  confer- 
red upon  him,  of  being  the  federal  head  of  his  posterity,  though 
he  was  their  natural  head,  or  common  father ;  for  the  cove- 
nant being  broken,  all  the  evils,  that  we  were  liable  to,  arising 
from  thence,  were  devolved  upon  us,  and  none  of  the  blessings, 
contained  therein,  could  be  conveyed  to  us  that  way,  since  it 
was  impossible  for  him,  after  his  fall,  to  perform  sinless  obe- 
dience, which  was  the  condition  of  the  life  promised  therein. 
This  doth  not  arise  so  much  from  the  nature  of  the  covenant, 
as  from  the  change  that  there  was  in  man,  with  whom  it  was 
made.  The  law,  or  covenant,  would  have  given  life,  if  man 
could  have  yielded  perfect  obedience  ;  but  since  his  fall  ren- 
dered that  impossible,  though  the  obligation  thereof,  as  a  law^ 
distinct  from  a  covenant,  and  the  curse,  arising  from  the  sanc- 
tion thereof,  remains  still  in  force  against  fallen  man  ;  yet,  as 
a  covenant,  in  which  life  was  promised,  it  was,  from  that  time, 
abrogated;  and  therefore  the  apostle  speaks  of  it,  as  being 
7veak  through  the  Jiesh^  Rom.  viii.  3.  that  is,  by  reason  of  A- 
dam'^s  transgression,  and  consequently  he  ceased,  from  that 
time,  to  be  the  federal  head,  or  means  of  conveying  life  to  his 
posterity ;  thei-efore  those  sins  that  he  committed  afterwards, 
were  no  more  imputed  to  them,  to  inhance  their  condemnation, 
than  his  repentance,  or  good  works,  were  imputed  for  their  jus- 
tification. 

IV.  Having  considered  the  first  transgression  of  Adam,  as 
i  inputcd  to  all  those  who  descended  from  him  by  ordinary  gene- 
ration, we  shall  proceed  to  consider,  how  this  doctrine  is  op- 
j)Osed,  by  those  who  are  in  the  contrar>^  way  of  thinking. 

Object.  1.  It  is  objected,  that  what  is  done  by  one  man  can- 
not be  imputed  to  another ;  for  this  is  contrary  to  the  divine 
perfections,  to  the  law  of  nature,  and  the  express  words  of 
scripture.  It  is  true,  that  which  is  done  by  us,  in  our  ov/n  per- 
sons, may  be  imputed  to  us,  whether  it  be  good  or  evil.  Thus 
it  is  said,  that  Phinehas's  zealin  executing  judgment^  bu  xvhich 
means  the  plague  xuas  stayed^xvas  counted  to  hiyn  for  righteous- 
ness^ Psal.  cvi.  30,  31.  so  was  Abraham's  yazV/?,  Rom.  iv.  9, 
23.  Accordingly  God  approved  of  these  their  respective  good 
actions,  as  what  denominated  them  righteous  persons,  and  pla- 


114  THE  FALL  OF  MAN. 

ced  them  to  their  account,  as  bestowing  on  them  sdlYie  rewards 
accordingly ;  so,  on  the  other  hand,  a  man's  own  sin  may  be  im- 
puted to  him,  and  he  may  be  dealt  with  as  an  offender:  But  to 
impute  the  sin  committed  by  one  person  to  another,  is  to  sup- 
pose that  he  has  committed  that  sin  which  was  really  committed 
by  another ;  in  which  case,  the  Judge  of  all  the  earth  would  not 
do  right. 

Answ.  When  we  speak  of  persons  being  punished  for  a  crime 
committed  by  another,  as  being  imputed  to  them,  we  understand 
the  word  imputation  in  a  forensick  sense,  and  therefore  we  do  not 
suppose  that  here  is  a  wrong  judgment  passed  on  persons  or 
things,  as  though  the  crime  were  reckoned  to  have  been  commit- 
ted by  them  ;  accordingly  we  do  not  say,  that  we  committed 
that  sin,  which  was  more  immediately  committed  by  Adam. 
In  him  it  was  an  actual  sin ;  it  is  ours,  as  imputed  to  us,  or  as  we 
are  punished  for  it,  according  to  the  demerit  of  the  offence,  and 
the  tenor  of  the  covenant,  in  which  we  were  included. 

Moreover,  it  is  not  contrary  to  the  law  of  nature,  or  nations, 
for  the  iniquity  of  some  public  persons  to  be  punished  in  many 
others,  so  that  whole  cities  and  nations  have  suffered  on  their 
account ;  and  as  for  scripture-instances  hereof,  we  often  read 
of  whole  families  and  nations,  suffering  for  the  crimes  of  those, 
who  had  been  public  persons,  and  exemplary  in  sinning.  Thus 
Achan  coveted  the  wedge  of  gold,  and,  for  this,  he  suffered  not 
alone ;  but  his  sons  and  daughters  were  stoned^  and  burned  ^tk 
firc^  together  with  himself,  Joshua  vii.  24,  25.  though  we  do 
not  expressly  read,  that  they  were  confederates  with  him  in 
the  crime.  And  as  for  the  Amalekites,  who,  without  provoca- 
tion, came  out  against  Israel  in  the  wilderness,  God  threatens 
them,  that  he  would  have  ivar  rvith  them  for  th'is^from  gene^ 
ration  to  generation^  Exod.  xvii.  16.  and  in  pursuance  of  this 
threatening,  God,  imputing  the  crime  of  their  forefathers  to 
their  posterity,  some  hundreds  of  years  after,  ordered  Saul  to 
go  and  utterly,  destroy  fhejn^  by  slaying  both  man  and  rvoman^ 
infant  and  suckling,  i  Sam.  xv.  2,  3.  And  the  sin  of  Jeroboam 
was  punished  in  his  posterity,  according  to  the  threatening  de- 
nounced, 1  Kings  xiv.  10,  11.  as  was  also  the  sin  of  Ahab,  1 
Kings  xxi.  21,  22.  And  the  church  acknowledges,  that  it  was 
a  righteous  dispensation  of  providence  for  God  to  bring  upon 
Judah  those  miseries,  which  immediately  preceded,  and  fol- 
lowed their  being  carried  captive,  when  they  say.  Our  fathers 
have  si?ined,  and  are  not  ;  andtve  have  borne  their  iniquity.  Lam. 
V.  7.  and  our  Saviour  speaks  to  the  same  purpose,  when  he  tells 
the  Jews,  That  upon  you  may  come  all  the  righteous  blood  shed 
upon  the  earth,  from  the  blood  of  righteous  Abel,  unto  the  blood  of 
Zacharias,  son  of  Barachias,  rvhom  ye  slew  between  the  temple 
and  the  altar,  Matth.  xxiii.  35.  These  instances,  and  others  of 


THE  FALL  OF  MAN.  115 

the  like  nature,  prove  that  it  is  no  unheard  of  thing,  for  one  man 
to  suffer  for  a  crime  committed  by  another  *. 

But  I  am  sensible  the  principal  thing  intended  in  the  objec- 
tion, when  this  is  supposed  to  be  contrary  to  scripture,  is,  that 
it  contradicts  the  sense  of  what  the  prophet  says,  when  he  tells 
the  people,  that  thei/  should  not  hove  occasion  any  more  to  use 
this  proverb  in  Israel^  The  fathers  have  eaten  sour  grapes^  and 
the  children's  teeth  are  set  on  edge  ;  for  the  soul  that  sinneth  shall 
die^  Ezek.  xviii.  2 — 4.  the  meaning  of  which  scripture  is,  that 
if  they  were  humble  and  penitent,  and  did  not  commit  those 
crimes  that  their  fathers  had  done,  they  should  not  be  punished 
for  them,  which  was  a  special  act  of  favour,  that  God  would 
grant  them  on  tliis  supposition  ',  and  it  is  as  much  as  to  say,  that 
he  would  not  impute  their  father's  sins  to  them,  or  suffer  them 
to  be  carried  captive,  merely  because  their  fathers  had  deserved 
this  desolating  judgment.  But  this  does  not,  in  all  respects, 
agree  with  the  instance  before  us ;  for  we  are  considering  Adam 
as  the  federal  head  of  his  posterity,  and  so  their  fathers  were 
not  to  be  considered  in  this,  and  such  like  scriptures.  More- 
over, the  objectors  will  hardly  deny,  that  natural  death,  and  the 
many  evils  of  this  life,  are  a  punishment,  in  some  respects,  for 
the  sin  of  our  first  parents.  Therefore  the  question  is  not, 
whether  some  degree  of  punishment  may  ensue  hereupon  ?  but, 
whether  the  greatest  degree  of  the  punishment  of  sin  in  hell, 
can  be  said  to  be  the  consequence  hereof  ?  But  this  we  shall  be 
led  more  particularly  to  consider,  under  a  following  answer  f . 

Object,  2.  It  is  farther  objected,  that  it  is  not  agreeable  to 
the  divine  perfections,  for  God  to  appoint  Adam  to  be  the  head 
and  representative  of  all  his  posterity ;  so  that  they  must  stand, 
or  fall,  with  respect  to  their  spiritual  and  eternal  concerns  in 
him,  inasmuch  as  this  was  not  done  by  their  own  choice  and 
consent,  which  they  were  not  capable  of  giving,  since  they  were 
not  existent.  The  case  say  they,  is  the  same,  as  though  a  king 
should  appoint  a  representative  body  of  men,  and  give  them  a 
power  to  enact  laws,  whereby  his  subjects  should  be  dispossess- 
ed of  their  estates  and  properties,  which  no  one  can  suppose  to 

•  Thit  is  not  only  agreeable  to  mavy  instancet  contained  in  scripture,  but  it  has 
ieen  ackno-wledged  to  be  just  by  the  uery  fteuthen,  a*  agreeable  to  the  Uno  of  nature 
and  nations.  Thus  one  says  :  Sometimes  a  ivhole  city  is  pimishedfor  the  wickedness 
•/  one  man :  Thus  Uesiod,  7r»}j\Mn  mcu  ^ufATrAva.  irohK  »duiit  avJ'fo!  KTcLvfu ;  and  Horace 
says,  Quicquid  delirant  reges,  plectuntur  Achivi :  Aid  one  obsei-ves,  that  it  was 
the  custom  o/sevei-al  cities  of  Greece,  to  inflict  the  same  punishment  on  the  childvenof 
tyrants,  as  their  fathers  had  done  on  others :  In  Grsecis  civitatibus  liberi  tyranno- 
rum  suppressis  illis,  eodem  supplicio  afficiuntur.  Vid.  Cicer.  Epist.  ad  Brut.  XV. 
i/f  Q.  Curt.  Lib.  VI.  speaks  of  a  late  observed  among  the  J\facedoniana  ;  in  7vhich, 
traiterous  conspiracies  against  the  life  of  the  prince  were  punished,  not  only  in  the 
traitors  themselves,  but  in  their  near  relations.  Qui  regi  infidlati  ess^t,  iiu  euro 
cognatis  &  propinquis  suis  mortc  affivtrtutwr 

t  See  (iuest.  xivU, 


116  THE  FALL  OF  MAN. 

be  just ;  whereas  if  they  had  chosen  them  themselv  es,  they 
would  have  no  reason  to  complain  of  any  injustice  that  was 
done  them,  inasmuch  as  the  laws,  made  by  their  representatives, 
are,  in  effect,  their  own  laws.  Therefore,  to  apply  this  to  the 
case  before  us,  had  all  mankind  chose  Adam  to  be  their  repre- 
sentative, or  consented  to  stand  or  Fall  in  him,  there  would  have 
been  no  reason  to  complain  of  the  dispensation  of  God's  provi- 
dence, relating  hereunto :  but,  inasmuch  as  it  was  otherwise,  it 
does  not  seem  agreeable  to  the  justice  of  God,  to  constitute  him 
the  head  and  representative  of  all  his  posterity  :  so  that,  by  his 
fall,  they  should  be  involved  in  ruin,  and  eternal  perdition. 

Answ.  There  are  various  methods  taken  to  ansM^er  this  ob- 
jection. 

1.  Some  say  little  more  to  it  than  this  :  That  if  Adam  had 
retained  his  integrity,  we  should  have  accepted  of,  and  rejoiced 
in  that  life,  which  he  would  have  procured  by  his  standing ; 
there  would  then  have  been  no  complaint,  or  finding  fault,  with 
the  divine  dispensation,  as  though  it  had  been  unjust;  there- 
fore, since  he  fell,  and  brought  death  into  the  world,  it  is  rea- 
sonable that  we  should  submit,  and  acknowledge,  that  all  the 
ways  of  God  are  equal.  But,  though  we  must  all  allow  that 
submission  to  the  will  of  God,  in  whatever  he  does,  is  the  crea- 
tures duty,  yet  I  cannot  think  this  a  sufficient  answer  to  the 
objection,  and  therefore  would  not  lay  much  stress  upon  it,  but 
proceed  to  consider  what  may  be  farther  said  in  answer  to  it. 

2.  Others  say,  that,  since  Adam  was  the  common  father, 
and  consequently  the  most  honourable  of  mankind,  (our  Sa- 
viour only  excepted,  whom  he  did  not  represent)  therefore  it 
was  fit  that  he  should  have  this  honour  conferred  upon  him ; 
so  that,  had  all  his  posterity  been  existent,  and  the  choice  of  a 
representative  been  wholly  referred  to  them,  the  law  of  nature 
would  have  directed  to,  and  pointed  out  the  man,  who  ought,  in 
this  respect,  to  have  the  preference  to  all  others.  This  answer 
bids  fairer,  I  confess  to  remove  the  difficulty  than  the  other, 
especially  if  it  be  added,  that  God  might  have  given  Adam 
some  advantages  of  nature,  above  the  rest  of  mankind,  besides 
that  relative  one,  arising  from  his  being  their  common  father ; 
and  therefore,  that  it  would  have  been  their  interest,  as  well  as 
their  duty,  to  have  chosen  him,  as  being  best  qualified  to  per- 
form the  work  that  was  devolved  upon  him. 

3.  But,  since  this  will  not  wholly  remove  the  difficulty,  it  is 
farther  alleged,  that  God  chose  him,  and  therefore  we  ought  to 
acquiesce  in  his  choice ;  and,  indeed,  had  all  mankind  been, 
then  existent,  supposing  them  to  be  in  a  state  of  perfect  holiness 
(and  we  must  not  suppose  the  contrary)  then  they  would  have 
acknowledged  the  equity  of  this  divine  dispensation,  other- 
wise they  would  have  actually  sinaed,  and  fallen,  in  rejecting 


THE  FALL  OF  MAN.  11? 

and  complaining  of  the  will  of  God.  But  this  will  not  satisfy 
those  who  advance  the  contrary  scheme  of?  doctrine,  and  deny 
the  imputation  of  Adam's  sin  to  his  posterity,  who  still  com- 
plain of  it,  as  a  ver}'  severe  dispensation,  and  conclude,  that  the 
sovereignty  of  God  is  pleaded  for  against  his  other  perfections ; 
therefore  something  farther  must  be  added,  in  answer  to  the 
objection. 

We  freely  allow,  that  it  is  not  equitable  (to  use  the  similitude 
taken  from  human  forms  of  government)  for  a  king  to  appoint  a 
representative,  who  shall  have  a  power  committed  to  him,  to 
take  away  the  properties,  or  estates  of  his  subjects :  but  this 
does  not,  in  many  respects,  agree  with  the  matter  under  our 
present  consideration  :  nevertheless,  if  we  were  to  suppose,  that 
these  subjects  had  nothing  which  they  could  call  their  own,  se- 
parate from  the  will  of  the  prince,  and  their  properties  and  es- 
tates were  not  only  defended,  but  given  by  him,  and  that  upon 
this  tenure,  that  he  reserved  to  himself  a  right  to  dispossess 
them  of  them  at  his  pleasure  ,*  in  this  case,  he  might,  without 
any  injustice  done  them,  appoint  a  representative,  by  whose 
conduct  they  might  be  forfeited,  or  retained;  and  this  agrees 
with  our  present  argument.  Accordingly  let  it  be  considered, 
that  there  were  some  things  which  Adam  was  possessed  of  in 
his  state  of  innocency,  and  others  which  he  was  given  to  ex- 
pect, had  he  stood,  which  he  had  no  natural  right  to,  separate 
from  the  divine  will ;  therefore  it  follows,  from  hence,  that  God 
might,  without  doing  his  posterity  any  injustice,  repose  this  in 
the  hands  of  a  mutable  creature,  so  that  it  should  be  retained 
or  lost  for  them,  according  as  he  stood  or  fell.  And  this  will 
appear  less  exceptionable,  when  we  consider  the  nature  of  that 
guilt,  which  all  manlcind  were  brought  under,  by  Adam's  sin^ 
and  tlie  loss  of  original  righteousness,  as  the  consequence  of  his 
fall ;  which  they,  who  maintain  the  other  side  of  the  question, 
generally  represent,  in  such  a  way,  as  though  we  supposed  that 
there  were  no  difference  between  it,  and  the  guilt  contracted, 
together  with  the  punishment  ensuing  on  actual  sins,  how  great 
soever  they  are.  But  this  will  be  more  particularly  considered 
imder  a  following  answer,*  in  which  we  shall  endeavour  to  take 
a  just  estimate  of  the  difference  between  the  guilt  of  Adam's 
sin,  imputed  to  us,  and  that  of  actual  sins  committed  by  us. 


Quest.  XXIII.  Into  what  estate  did  the  fall  bring'  mankitid^ 

Answ.  The  fall  brought  mankind  into  an  estate  of  sin  and 
misery. 

*  See  Quest,  xxvij. 

Vol.  II;  Q 


118  OF  si?r. 

Quest.  XXIV,  What  h  sin  P 

Answ.  Sin  is  any  want  of  conformity  unto,  or  transgression  of 
any  law  of  God,  given  as  a  rule  to  the  reasonable  creature. 

Quest.  XXV.  Wherein  consisteth  the  sinfulness  of  that  estate 
zvhereinto  man  fell? 

Answ.  The  sinfulness  of  that  estate  whereinto  man  fell,  con- 
sisteth in  the  guilt  of  Adam's  first  sin,  the  want  of  that  righ- 
teousness wherein  he  was  created ;  and  the  corruption  of  his 
nature,  whereby  he  is  utterly  indisposed,  disabled,  and  made 
opposite  unto  all  that  is  spiritually  good,  and  wholly  inclined 
to  all  evil,  and  that  continually,  which  is  commonly  called, 
Original  sin,  and  from  which  do  proceed  all  actual  trans- 
gressions. 

Quest.  XXVI.  How  is  original  sin  conveyed  from  our  first 
parents  unto  their  posterity  ? 

Answ.  Original  sin  is  conveyed  from  our  first  parents  unto 
their  posterity  by  natural  generation,  so  as  all  that  proceed 
from  them,  in  that  way,  are  conceived  and  born  in  sin. 

HAVING  considered  the  fall  of  our  first  parents,  and  all 
mankind  being  so  far  concerned  therein,  as  that  their  sin 
is  imputed  to  them ;  we  are  now  led  to  speak  concerning  that 
sin  and  misery  which  ensues  hereupon.    And, 

I.  This  is  not  barely  called  a  single  act  of  sin,  or  one  par- 
ticular instance  of  misery,  but  a  state  of  sin  and  misery.  Man's 
being  brought  into  a  state  of  sin,  is  sometimes  called  sin's  reign- 
ing, or  having  dominion  over  him ;  and  his  being  brought  into 
a  state  of  misery,  is  called  the  reign,  or  dominion  of  death  ;  so 
that  as,  by  various  steps,  we  proceed  from  one  degree  of  sin 
unto  another,  our  condemnation  is  gradually  enhanced  thereby. 
This  is  the  subject  matter  of  the  first  of  these  answers. 

II.  We  have  a  brief  definition  of  sin,  in  which  there  is  some- 
thing supposed,  namely,-  that  there  was  a  law  given,  and  pro- 
mulgated, as  a  rule  of  obedience,  to  the  reasonable  creature, 
without  which  there  could  be  no  sin  committed,  or  guilt  con- 
tracted; as  the  apostle  saith^  Where  no  laxv  is^  there  is  no  trans- 
gression, Rom.  iv^  15.  or.  Sin  is  not  imputed^  where  there  is 
710  laxv^  chap.  v.  13. 

And  inasmuch  as  it  is  observed,  that  the  subjects,  bound  by 
this  law,  are  reasonable  creatures;  this  gives  us  to  understand, 
that  though  other  creatures  be  the  eflfect  of  God's  power,  and 
the  objects  of  his  providence,  yet  they  are  not  the  subjects  of 
moral  government.  They  cannot  therefore  be  under  a  law,  in- 
asmuch as  they  are  not  capable  of  understanding  their  relation 
to  God,  as  Sovereign,  or  their  obligation  to  obey  him,  or  the 


or  SINT.  119 

meaning  of  a  law,  Avhich  is  the  rule  thei-eof.  Moreover,  we  ha,ve 
in  this  answer,  an  account  of  the  formal  nature  of  sin. 

1.  It  is  considered,  either  in  its  negative,  or  rather  privalive 
idea,  as  containing  in  it  a  defect,  or  want  of  conformity  to  tiie 
law,  a  privation  of  that  rectitude  of  nature,  or  right/iousness  tliat 
man  had  at  first,  or  our  not  performing  that  v/hich  we  are 
bound,  by  the  law  of  God,  to  do ;  and  those  particular  instan- 
ces of  sin,  included  herein,  are  called  sins  of  omission. 

2.  It  is  described  by  its  positive  idea,  and  so  it  is  called,  a 
transgression  of  the  law,  or  doing  that  which  is  forbidden  by  it. 
Thus  it  is  called,  by  the  apostle,  The  transgression  of  the  IcnVy 
1  John  iii.  4.  This  we  shall  not  insist  on  at  present,  inasmuch 
as  we  shall  have  occasion  to  enlarge  on  this  head,  when  we  con- 
sider the  sins  forbidden,  under  each  of  the  ten  commandments, 
and  the  various  aggra\ations  thereof.* 

III.  We  are,  in  the  next  answer,  ltd  to  consider  the  sinful- 
ness of  all  miinkind,  as  fallen  in  Adam,  or  original  sin,  as  de- 
rived to,  and  discovered  in  us ;  and  this  consists  more  espe- 
cially in  our  being  guilty  of  Adam's  first  sin,  our  wanting  that 
righteousness  which  he  was  possessed  of;  and  also  in  the  cor- 
ruption of  nature,  from  whence  all  actual  transgressions  pro- 
ceed. 

1.  We  shall  enquire  what  we  are  to  understand  by  the  guilt 
of  Adam's  first  sin.  Having  before  shewn  that  his  disobe- 
dience is  imputed  to  his  posterity,  that  which  is  the  result  there- 
of, is,  that  all  the  world  becomes  guilty  before  God  :  guilt  is 
an  obligation,  or  liableness  to  suffer  punishment  for  an  offence 
committed,  in  proportion  to  the  aggravations  thereof!,  Now, 
since  this  guilt  was  not  conti-acted  by  us,  but  imputed  to  us, 
we  must  consider  it  as  the  same,  in  all ;  or  not  admitting  of  any 
degrees  ;  nevertheless,  there  is  a  very  great  difference  between 
that  guilt  which  is  the  result  of  sin  imputed  to,  and  that  which 
arises  fi-om  sin's  being  committed  by  us.  They,  who  do  not  put 
a  just  difference  between  these  two,  give  occasion  to  many  pre- 
judices against  this  doctrine,  and  do  not  sufficiently  vindicate 
the  perfections  of  God,  in  his  judiciary  proceedings  in  punish- 
ing one  or  the  other  of  them.  That  we  may  avoid  tliis  inconve- 
nience, let  it  be  considered,  that  original  and  actual  sins  differ 
more  especially  in  two  respects. 

(1.)  The  sin  of  our  first  parents,  how  heinous  soever  it  was 
in  them,  as  being  an  actual  transgiession,  attended  with  the 
highest  aggravations,  yet  it  cannot  be  said  to  be  our  actual  sin, 
or  committed  by  an  act  of  our  will ;  therefore,  though  the  im- 
putation thereof  to  us,  as  has  been  before  proved,  is  righteous, 
yet  it  has  not  those  circumstances  attending  it,  as  though  it  had 
been  comiiitted  by  us.  Therefore, 

•  See  Qji'jsf.  cv. — cli. 


120  OF  SIN. 

(2.)  The  guilt  thereof,  or  the  punishment  due  to  it,  cannot  be 
so  great  as  the  guilt  we  contract,  or  the  punishment  we  are  lia- 
ble to,  for  actual  sins,  which  are  committed  with  the  approba- 
tion and  consent  of  the  will,  and  as  they  are  against  some  degree 
of  light  and  convictions  of  conscience,  and  manifold  engage- 
ments to  the  contrary :  but  this  does  not  properly  belong  to 
Adam's  sin,  as  imputed  to  us ;  nor  is  the  punishment  due  to 
it  the  same,  as  though  it  had  been  committed  by  us  in  our 
own  persons. 

But,  that  we  may  not  be  misunderstood,  let  it  be  considered, 
that  we  are  not  speaking  of  the  corruption  of  nature  inherent 
in  us.  We  do  not  deny,  but  that  the  fountain  that  sends  forth 
all  actual  sins,  or  that  sin  reigning  in  the  heart,  is,  in  various 
respects,  more  aggravated,  than  many  others  that  are  commit- 
ted, which  we  call  actual  transgressions,  as  the  corrupt  foun- 
tain is  worse  than  the  streams,  or  the  root  than  the  branch,  or 
the  cause  than  the  effect.  But  when  we  consider,  as  at  present 
we  do  Adam's  sin  only,  as  imputed,  and  as  being  antecedent 
to  that  corruption  of  nature,  which  is  the  immediate  cause  of 
sinful  actions  j  or  when  we  distinguish  between  original  sin,  as 
imputed  and  inherent,  we  only  understand,  by  the  former,  that 
it  cannot  expose  those  who  never  committed  any  actual  sins, 
to  so  great  a  degree  of  guilt  and  punishment,  as  the  sins  com- 
mitted by  them  are  said  to  expose  them  to. 

And  let  it  be  farther  observed,  that  we  do  not  say  that  there 
is  no  punishment  due  to  original  sin,  as  imputed  to  us ;  for 
that  would  be  to  suppose  that  there  is  no  guilt  attending  it, 
■which  is  contrary  to  what  we  have  already  proved  ;  but  all  our 
design,  at  present,  is,  to  put  a  just  difference  between  Adam's 
sin,  imputed  to  us,  and  those  that  are  committed  by  us.  And, 
indeed,  if  what  we  have  said  under  this  head,  be  not  true,  the 
state  of  infants,  dying  in  infancy,  under  the  guilt  of  Adam's 
sin,  must  be  equally  deplorable  with  that  of  the  rest  of  man- 
kind; therefore,  when  I  find  some  expressing  themselves  to 
tliis  purpose,  I  cannot  wonder  that  others,  who  deny  this  doc- 
trine are  offended  at  it.  It  is  one  thing  to  say,  that  they  are 
exposed  to  no  punishment  at  all,  which  none,  that  observp  the 
miseries  that  we  are  liable  to,  from  our  first  appearance  in  the 
world,  to  our  leaving  it,  whether  sooner  or  later,  can  well  de- 
ny ;  and  another  thing  to  say,  that  they  are  exposed  to  the  same 
punishment  for  it,  as  though  they  had  actually  committed  it  i 
the  former  we  allow;  the  latter  we  must  take  leave  to  deny  lest 
we  should  give  occasion  to  any  to  think  that  the  Judge  of  alj 
does  any  thing,  which  carries  in  it  the  least  appearance  of  se- 
verity, and  injustice.  Thus  concerning  the  guilt  of  Adam's 
first  sin,  imputed  to  us ;  which  leads  us  to  consider  the  effects 
thereof.   Accordingly, 


OF  SIN.  121 

2.  Man  is  said  to  want  that  righteousness  which  he  had  at 
first,  which  is  generally  called,  original  righteousness.  This  is 
styled,  the  privative  part  of  original  sin,  as  the  corruption  of 
the  human  nature,  and  its  propensity  to  all  sin,  is  the  positive 
part  thereof.  In  considering  the  former  of  these,  or  man's  want 
of  original  righteousness,  we  may  observe, 

(1.)  That  man  has  not  wholly  lost  God's  natural  image, 
which  he  was  possessed  of,  as  an  intelligent  creature,  consist- 
ing in  his  being  endowed  as  such  with  an  understanding,  capa- 
ble of  some  degree  of  the  knowledge  of  himself  and  divine 
things ;  and  a  will,  in  many  respects,  free,  viz.  as  to  what  con- 
cerns natural  things,  or  some  external  branches  of  religion,  or 
things  materially  good,  and  in  his  having  executive  powers,  to 
act  agreeably  thereunto ;  though  these  are  miserably  defaced, 
and  come  far  short  of  that  perfection,  which  he  had  in  the  state 
in  which  he  was  first  created.  Some  have  compared  this  to  an 
/aid  decayed  building,  which  has,  by  the  ruins  of  time,  lost  its 
strength  and  beauty,  though  it  retains  something  of  the  shape 
and  resemblance  of  what  it  was  before.  Thus  the  powers  and 
faculties  of  the  soul  are  weakened,  but  not  wholly  lost,  by  the 
fall.  They  are  like  the  fruits  of  the  earth,  which  are  shrivelled 
and  withered  in  winter,  and  look  as  though  they  are  dead ;  or 
like  a  man,  who  has  out-lived  himself,  and  has  lost  the  vivacity 
and  sprightliness  of  his  parts,  as  well  as  the  beauty  of  his  body, 
w^hich  he  formerly  had. 

(2.)  Our  ability  to  yield  acceptable  obedience  to  God,  much 
more  perfect  obedience,  is  wholly  lost,  as  being  destitute  of  a 
principle  of  spiritual  life  and  grace,  which  must,  if  ever  we 
have  it,  be  implanted  in  regeneration ;  so  that  every  one  may 
say  with  the  apostle.  In  vie  (that  is^  in  myjiesh,)  dxvelleth  no 
good  things  Rom.  vii.  18. 

(3.)  We  are  destitute  of  a  right  to  the  heavenly  blessedness, 
and  all  those  privileges,  that  were  promised  upon  condition  of 
our  first  pai-ents  performing  perfect  obedience,  according  to  the 
tenor  of  the  covenant  made  with  them  in  their  state  of  innq- 
ctncy. 

This  want  of  original  righteousness  is  the  immediate  conse- 
quence of  Adam's  first  sin.  By  original  righteousness  we  un- 
derstand, either  that  freedom  from  guilt,  which  man  had  before 
he  sinned,  which  exempted  him  from  any  liableness  to  condem- 
nation, and  afforded  him  a  plea  before  God  for  his  retaining  the 
blessings  he  was  possessed  of;  and,  had  h^  persisted  longer  iu 
his  integrity,  it  would  have  given  him  a  right  to  a  greater  degree 
of  happiness  :  His  perfect  obedience  was  his  righteousness,  in  a 
forensick  sense  ;  and  the  failure  thereof,  in  our  first  parents,  ren- 
dered both  them  and  us  destitute  of  it.  But,  since  this  is  the  same 
with  what  is  expressed  in  the  foregoing  words,  wherein  we  are 


122  or  SIN. 

denominated  guilty  of  Adam's  first  sin,  wc  must  consider  some- 
thing else,  as  intended  in  this  expression,  when  we  are  said  to 
want  that  righteousness  wherein  he  was  created. 

We  have  before  observed,  that,  by  the  fall  of  our  first  parents, 
the  image  of  God  in  man  was  defaced  :  But  now,  we  are  to  speak 
of  his  supernatural  image,  as  what  was  wholly  lost,  and  there- 
fore all  mankind  are,  by  nature,  destitute  of  a  principle  of  grace ; 
upon  which  account  it  may  be  truly  said,  as  the  aposde  does, 
There  is  none  righteous ;  nOy  not  one^  Rom.  iii.  10.  and  else- 
where man  is  called,  A  transgressor  Jrom  thewomb^  Isa.  xlviii. 
8.  and,  by  nature,  not  only  a  child  of  xurath^  but  dead  in  tres- 
passes and  sins,  Eph.  ii.  1 .  and  therefore  it  is  necessary  that  we 
be  created  again  to  good  works,  or  that  a  new  principle  of  grace 
be  implanted  in  regeneration,  without  which  there  is  no  salvation. 
Our  being  destitute  of  this  supernatural  principle  of  grace  is  dis- 
tinguished from  that  propensity  to  sin,  or  corruption  of  nature, 
which  is  spoken  of  in  the  following  words  of  this  answer;  and 
therefore,  considering  it  as  thus  distinguished,  and  as  called, 
by  some,  the  privative  part  of  original  sin  ;  we  are  led  to  speak 
of  man  in  his  destitute  state,  deprived  of  that  which  was  his 
glory,  and  tended  to  his  defence  against  the  assaults  of  temp- 
tation ;  and  of  those  actual  transgressions  which  are  the  conse- 
quence thereof.  This  excellent  endowment  man  is  said  to  have 
lost. 

Some  divines  express  themselves  with  a  degree  of  caution, 
when  treating  on  this  subject;  and  therefore,  though  they  allow 
that  man  has  lost  this  righteousness,  yet  they  will  hardly  own 
that  God  took  it  away,  though  it  were  by  a  judicial  act,  as  sup- 
posing that  this  would  argue  him  to  be  the  author  of  sin ;  and 
I  would  not  blame  the  least  degree  of  concern  expressed  to 
fence  against  such  a  consequence,  did  it  really  ensue  on  our 
asserting  it ;  yet  I  cannot  but  conclude,  that  the  holiness  of  God 
may  be  vindicated,  though  we  should  assert,  that  he  deprived 
him  of  this  righteousness,  as  a  punishment  of  his  sin,  or  deni- 
ed him  that  power  to  perform  perfect  obedience,  which  he  con- 
ferred on  him  at  first;  for  there  is  a  vast  difference  between 
God's  restoring  to  him  his  lost  power,  to  perform  that  which 
is  truly  and  supernatundly  good  in  all  its  circumstances ;  and 
the  infusing  habits  of  sin  into  his  nature  :  This,  we  acknow- 
ledge, he  could  not  do,  consistently  with  his  holiness,  and  shall 
make  it  farther  appear,  under  a  following  head.  But  the  other 
he  might  do,  th^  is,  leave  man  destitute  of  a  power  to  walk  be- 
fore him  in  holiness  and  righteousness  ;  for,  if  God  had  been 
obliged  to  have  given  him  this  power,  then  his  bestowing  it  on 
fallen  man,  would  be  rather  a  debt  than  a  grace,  which  is  con- 
trary to  tlie  Avhole  tenor  of  the  gospel.  But  this  leads  us  to  con- 
sider  the  positive  part  of  original  sin  ;  therefore, 


OF  SIN.  12i» 

3.  INIan's  sinfulness,  as  fallen,  consists  in  the  corruption  of 
his  nature,  or  a  propensity  and  inclination  to  all  evil,  which,  as 
it  is  observed,  is  commonly  called,  original  sin^  that  is,  original 
sin  inherent,  as  distinguished  from  it,  as  imputed  to  us,  which 
has  been  already  considered.  That  the  nature  of  man  is  vitia- 
ted, corrupted,  and  prone  to  all  that  is  bad,  is  taken  for  grant- 
ed by  all ;  and,  indeed,  he  that  denies  it,  must  either  be  very 
much  unacquainted  with  himself,  or  hardly  retain  the  common 
notices  which  we  have  of  moral  good  and  evil.  This  is  frequent- 
ly represented,  in  scripture,  as  a  plague,  defileinent,  or  deadly 
evil,  with  which  his  heart  is  affected ;  upon  which  account  it  is 
said,  that  it  is  deceitful  above  all  thijigs^  and  desperately  xvick- 
ed,  Jer.  xvii.  9.  that  out  of  it  proceed  evil  thoughts^  and  all  o- 
ther  abominations  of  the  most  heinous  nature,  Matth.  xv.  19. 
unless  prevented  by  the  grace  of  God. 

This  propensity  of  nature  to  sin  discovers  itself  in  the  first 
dav.n  of  our  reason ;  so  that  we  no  sooner  appear  to  be  men, 
but  we  give  ground  to  conclude  that  we  are  sinners.  Accord- 
ingly it  is  Said,  The  imagination  of  man's  heart  is  only  evil^  and 
thaty)<5m  his  youth^  (a)  Gen.  vi.  5.  compared  with  chap.  viii. 
21.  and  he  is  represented  as  estranged  from  the  xvomb^  going 
astray  as  soon  as  he  is  bor?!^  speaking  lyesy  Psal.  Ivii.  3.  which 
is,  notwithstanding,  to  be  understood  with  this  limitation,  that 
we  ar-i  prone  to  sin,  as  soon  as  we  have  any  dispositions,  or  in- 
clinations, to  any  thing ;  for  it  cannot  be  supposed  that  man  is 
disposed  to  commit  actual  sin  before  he  is  capable  of  acting- 
Some,  indeed,  have  attempted  to  prove  that  the  soul  of  a  child 
sins  as  soon  as  it  is  united  to  the  body  in  the  womb,  and  have 


CaJ  Gen.  vi.  5.  Is  a  picture  of  antideluvian  iniquity,  it  not  only  proves  that 
jfiiilt  was  universal,  and  all  men  affected  ;  that  it  was  general,  the  greater  por- 
tion of  the  actions  of  men  beiiif^  evil ;  but  that  the  depravity  of  every  unsanctified 
man  was  total,  extending  not  merely  to  his  thoughts,  but  to  his  imagination  "^If ' 
the  first  frame  or  furm  of  the  thoughts.  They  were  not  partially,  but  only  evil, 
and  tliat  not  occasionally  but  continminy.  Yet  the  race  v.ho  were  destroved, 
must  have  performed  relative  duties,  parental  and  filial ;  and  the  tribes  seem  to 
have  lived  as  free  from  war,  at  least,  as  those  who  have  existed  since  the  flood. 
If  crimes  before  the  flood  exceeded  in  degi-ee  and  multitude  those  of  modern 
times,  yet  if  they  differed  not  in  their  nature,  it  will  follow,  that  when  the  unre- 
newed in  our  days,  are  kind  parents,  dutiful  children,  honest  men,  and  good  citi- 
zens,  they  may  be  tntaUy  depraved;  the  "  imaginatioji  of  the  thoughts  of  their  heart h 
may  he  only  evil  continuully."  As  we  know  not  their  hearts,  arc  to  judge  of  them 
by  their  fruits,  and  are  charitably  to  impute  tlielr  actions  to  better  motives,  we 
may  with  propriety  commend  what  God  will  condemn.  He  sees  the  intentions, 
and  the  aversion  of  heart  to  him  and  holiness,  and  though  he  may  reward  virtu- 
ous conduct  in  this  world,  to  encourage  virtue,  yet  will  eventually  judge  righte- 
ous judgment,  and  connect  every  action  with  its  motives. 

This  scripture  also  shews  us  not  only,  that  the  material  goodness  of  actions 
will  not  recommend  them  to  God,  but  that  conscientiousiiess  in  the  discharge  of 
relative  duties,  (tor  this  must  have  existed  belbre  the  flood,)  will  not  recommend 
them  where  the  love  ot  God,  which  is  pcciUiar  to  tUc  rensved  mind,  is  abscut 


ii2i4  or  SIN. 

carried  this  indefensible  conjecturr;  so  far,  as  that  they  have 
maintained,  that  actual  sin  is  committed  in  the  womb.  But  this 
is  not  only  destitute  of  all  manner  of  proof,  but  it  seems  so 
very  absurd,  that,  as  few  will  be  convinced  by  it,  so  it  needs  no 
confutation. 

As  for  this  propensity  to  sin,  (whenever  it  may  be  said  to 
take  place)  it  is  certain,  that  it  is  not  equal  in  all ;  and  in  this 
it  differs  from  Adam's  guilt,  as  imputed  to  us,  and  from  our 
want  of  original  righteousness,  as  the  immediate  consequence 
thereof;  for  these  corrupt  inclinations  appear,  from  universal 
experience,  as  well  as  the  concurrent  testimony  of  scripture,  to 
be  of  an  increasing  nature  ,*  so  that  some  are  more  obstinate  and 
hardened  in  sin  than  others ;  and  the  habits  thereof,  in  many, 
are  compared  to  the  tincture  of  the  Ethiopian,  or  the  leopard\t 
spots,  Jer.  xiii.  23.  which  no  human  art  can  take  away.  We 
are,  indeed,  naturally  prone  to  sin  at  first;  but  afterwards  the 
leprosy  spreads,  and  the  propensity,  or  inclination  to  it,  in- 
creases by  repeated  acts,  or  a  course  of  sin.  The  Psalmist  takes 
notice  of  this,  in  a  beautiful  climax,  or  gradation ;  They  hi07r 
not,  neither  will  they  widerstand,  they  walk  in  darkness,  Psal. 
Ixxxii.  5. 

We  shall  now  take  occasion  to  speak  something  concerning 
the  rise  or  origin  hereof.  This  is  a  difficulty  which  many  have 
attempted  to  account  for  and  explain,  though  with  as  little  suc- 
cess as  any  thing  that  comes  within  the  compass  of  our  enqui- 
ries. Some  ancient  heretics  *  have  thought,  that  because  it  could 
not  be  from  God,  who  is  the  author  of  nothing  but  what  is  good, 
that  therefore  there  are  two  first  causes  ;  one  of  all  good,  which 
is  God,  and  the  other  of  all  evil.  But  this  is  deservedly  explod- 
ed, as  a  most  dangerous  and  absurd  notion. 

Others  seem  to  assert,  that  God  is  the  author  of  it ;  and,  that 
they  may  exculpate  themselves  from  making  him  the  author 
of  sin,  which  is  the  vilest  reproach  that  can  be  cast  upon  him, 
they  add,  that  he  does  this  in  a  judicial  way,  as  a  punishment 
for  the  sin  of  our  first  parents,  and  that  it  is  no  reflection  on  him 
to  suppose,  that,  as  a  Judge,  he  may  put  this  propensity  to  sin 
into  our  nature  ;  so  that  it  is,  as  it  were,  concreate  with  the 
soul,  or  derived  to  us,  at  the  same  time  that  it  is  formed  in, 
and  united  to  the  body  :  But  we  cannot,  by  any  means,  conclude 
God  to  be  the  author  hereof,  though  it  be  as  a  Judge ;  for  that 
would  be  to  suppose  his  vindictive  justice  inconsistent  with  the 
spotless  purity  of  his  nature.  We  read,  indeed,  of  God's  g'iv- 
ing  men  up  to  their  own  hearts^  lusts,  Psal.  Ixxxi.  11,  12.  as  a 
punishment  for  other  sins  ;  but  never  of  his  producing  in  them 
an  inclination  to  sin,  though  it  be  under  the  notion  of  a  punish- 
ment :  But  this  having  been  proved  and  illustrated,  under  a 

*  2'he  Marcionites  in  the  second  ecntwj,  ami  the  Manichees  in  the  third 


OF  SW.  125 

foregoing  answer,  when  speaking  concerning  the  providence  of 
God,  as  conversant  about  those  actions,  to  which  sin  is  annexed, 
in  a  judicial  way,  we  shall  pass  it  over  in  this  place  *. 

The  Pelagians,  and,  alter  them,  the  Papists,  and  some  among 
the  Remonstrants,  being  sensible,  that  this  propensity  of  nature 
to  sin  cannot  be  denied,  have  taken  such  a  method  to  account 
for  it,  as  makes  it  a  very  innocent  and  harmless  thing ;  and, 
that  it  may  appear  agreeable  to  the  notion  which  they  maintain 
of  the  iunocency  of  man  by  nature,  they  suppose  that  the  first 
motions,  or  inclinations  of  the  soul  to  sin,  or,  to  use  their  own 
expression,  the  first  acts  of  concupiscence  are  not  sinful  j  and, 
to  support  this  opinion,  they  maintain,  that  nothing  can  be 
deemed  a  sin,  but  what  is  committed  with  the  full  bent  of  the 
will ;  and  therefore  when  an  unlawful  object  presents  itself,  how 
much  soever  the  mind  may  be  pleased  with  it,  yet  there  is  no 
sin  till  there  is  an  actual  compliance  with  it ;  and,  for  this,  they 
bring  that  scripture.  When  hist  has  cojiceivedj  it  bringeth  forth, 
sin^  James  i.  15.  that  is,  the  second  act  of  concupiscence,  or 
the  compliance  with  the  first  suggestions  to  sin,  are  only  deno- 
minated sin  ;  and,  as  a  consequence  from  this  supposition,  they 
pretend  that  these  first  acts  of  concupiscence  were  not  inconsis- 
tent with  a  state  of  innocency  ;  so  that  when  £ve  saw  that  the 
tree  zuas  good  for  food,  ayid  that  it  xvas  pleasant  to  the  eyes,  and 
a  tree  to  be  desired  to  make  one  wise,  she  took  of  the  fruit  there- 
of and  did  eat.  Gen.  iii.  6.  She  did  not  sin  till  she  took  of  the 
fruit  thereof,  and  did  eat ;  and,  as  a  farther  consequence  dedu- 
ced from  this  supposition,  they  conclude,  that  that  original  righ- 
teousness, which  our  first  parents  had,  did  not  consist  so  much 
in  a  perfect  freedom  from  all  suggestions  to  sin,  but  it  was  ra- 
ther a  bridle  to  restrain  them  from  compliance  therewith,  which, 
by  not  making  a  right  use  of,  they  complied  with  the  motions 
of  concupiscence,  and  so  sinned.  And,  according  to  this  scheme, 
that  propensity  of  nature  to  sin,  which  we  have  in  our  child- 
hood, is  an  harmless,  and  innocent  thing,  and  therefore  we  may 
suppose  it  to  be  from  God,  without  concluding  him  to  be  the 
author  of  sin.  But  this  is  a  vile  and  groundless  notion,  and 
such  as  savours  more  of  Antinomianism,  than  many  doctrine.^ 
that  are  so  called ;  and,  indeed,  it  is  to  call  that  no  sin,  which 
is,  as  it  were,  the  root  and  spring  of  all  sin,  and  to  make  God 
the  author  and  approver  of  tliat,  which  he  cannot  but  look  on 
with  the  utmost  detestation,  as  being  contrary  to  the  holiness 
of  his  nature  ;  to  which  nothing  farther  need  be  said,  since  the 
notion  carries  the  black  marks  of  its  own  infamy  in  itself. 

There  are  others  who  oppose  the  doctrine  of  original  sin,  and 
pretend  to  account  for  the  corruption  of  nature,  bv  supposing 
ihat  all  men  sinned  for  themselves  ;  which  is  nothing  else  but 

*  Set  Page  54r-57,  mite. 

Vol.  it.  R 


i2&.  OF  SIN,  ^ 

reviving  an  old  opinion  taken  from  the  schools  of  Plato  and  Py- 
thagoras, namely,  that  God  created  the  souls  of  all  men  at  first, 
and  before  they  were  united  to  their  bodies,  at  least  those  that 
now  they  have,  sinned ;  and,  as  a  punishment  of  their  crime  in 
that  state,  they  were  not  only  condemned  to  their  respective 
bodies,  but  to  suffer  all  the  miseries  which  they  are  exposed  to 
therein  ;  so  that  the  sin,  which  they  committed  in  these  bodies, 
is  nothing  else  but  the  propagation  of  that,  which  had  its  first 
rise  in  the  acts  of  the  understanding  and  will,  when  they  first  fell 
into  a  st^e  of  sin.  This  is  so  chimerical  an  opinion,  that  I 
Vv^ould  not  have  mentioned  it,  had  it  not  been  maintained  by 
some,  as  an  expedient,  to  account  for  the  corruption  of  nature, 
by  those  who  deny  original  sin,  and  affirmed  with  that  assu- 
rance, as  though  it  were  founded  in  scripture  ;  whereas  I  can- 
not think  it  has  the  least  countenance  from  it.  They  first  take  it 
for  granted  without  sufficient  ground  that  those  scriptures,  that 
speak  of  the  pre-existence  of  Christ  in  his  divine  nature,  are  to 
be  understood  concerning  the  pre-existence  of  his  soul;  and 
from  thence  they  infer,  that  it  is  reasonable  to  suppose,  that  the 
souls  of  other  men  pre-existed  likewise.  And  they  also  strain 
the  sense  of  two  or  three  other  scriptures  to  prove  it ;  as  when 
it  is  said,  that,  when  God  had  laid  the  foundation  of  the  earthy 
the  morning  stars  sang  together^  and  all  the  sons  of  God  shout- 
ed for  joy  ^  Job  xxxviii.  7.  where,  by  the  hiorning  stars^  they  im- 
derstand,  as  others  do,  the  angels  ;  and,  by  the  sons  of  God^ 
they  suppose,  is  meant  the  souls  of  men,  that  were  then  crea- 
ted, and  untainted  with  sin,  and,  to  give  farther  countenance  to 
this,  they  explain  what  is  said  in  a  lollowing  verse,  ver.  12.  a- 
greeably  thereunto,  where,  when  God  had  continued  the  ac- 
count v/hich  he  gives  of  his  having  created  tiie  world,  he  says, 
Knozvest  thou  it^  because  thoiixvast  then  born^  or  because  the  num- 
ber of  thy  days  is  great ;  they  render  the  words,  Knoxvest  thou 
that  thou  zvast  then  born^  and  that  the  number  of  thy  days  are 
many^  or  they  depend  upon  the  translation,  which  the  LXX 
give  of  the  text,  I  knoxv  that  thou  xvast  the7i  born^for  the  num- 
ber of  thy  days  is  many^  that  is,  that  thou  wast  then  existent ; 
for  though  thou  knowest  not  what  thou  didst,  from  that  time, 
till  thou  camest  into  the  world,  yet  the  number  of  thy  days  is 
great,  that  is,  thou  hadst  an  existence  many  ages  before.  How 
easy  a  matter  it  is  for  persons  to  strain  the  sense  of  some  words 
of  scripture,  to  serve  a  purpose,  contrary  to  the  general  scope 
and  design  thereof,  if  they  attempt  to  give  countenance  thereby 
to  any  doctrine  of  their  own  invention. 

As  for  tlio  se  scriptures,  which  they  bring  to  prove  that  the 
Jews  were  of  this  opinion,  I  will  not  deny  the  inference  from 
thence,  that  some  of  them  were,  as  appears  from  the  report  that 
the  disciples  gave  to  our  Saviour,  when  he  asked  them,  Whom 


do  pie7i  say  that  lam?  They  replied,  Soirte  say  that  thou  art 
John  the  Baptist.^  some  Elias^  and  others  Jeremias^  or  one  of 
tht  prophets^  Matth,  xvi.  13,  14.  that  is,  they  judged,  accord- 
ing to  the  Pythagorean  hypothesis,  that  the  soul  ol  Jeremias. 
or  one  of  the  prophets^  dwelt  in  that  body,  which  he  had,  and 
therefore  that  he  was  one  of  them.  And  there  is  another  scrip- 
ture, in  which  our  Saviour's  disciples,  speaking  coijcerning  the 
blind  man,  asked. him.  Did  this  man  sin,  or  his  parents^  that  he 
was  born  blind  ?  John  ix.  2.  as  if  he  should  saj^ :  Was  it  for 
some  sin  that  this  man's  soul  committed,  before  it  entered  into 
the  body,  to  which  it  is  united  ?  And  was  his  being  born  blind 
a  punishment  thereof?  I  say,  I  will  not  den)-,  but  that  some  of 
the  Jews,  from  hence,  may  be  supposed  to  have  given  into  this 
fabulous  notion,  agreeably  to  the  sentiments  of  the  philosophy, 
which  they  had  been  conversant  in.  But  I  will  not  allow  that 
our  Saviour's  not  confuting  this  absurd  opinion,  is  an  intima- 
tion ;  (as  the  defenders  thereof  generally  conclude  it  to  be) 
that  he  reckoned  it  just ;  but  I  rather  think,  that  he  passed  it 
over,  as  a  vulgar  error,  not  worthy  of  his  confutation.  And  as 
for  that  passage,  which  they  quote,  for  this  purpose,  out  of  the 
apocryphal  book  of  Wisdom,  which  is  no  pi'oof  of  this  mattei 
from  Scripture,  when  one  is  represented,  as  saying  to  this  ef- 
fect, that  because  he  xvas  good,  he  came  into  a  body  undefded i 
this  only  proves,  that  this  was  the  opinion  of  some  of  that  tri- 
fling generation  of  men.  And,  when  they  speak  ot  it,  as  what 
has  been  maintained  by  some  of  the  Fathers,  who  received  the 
notion  from  the  philosophy  above-mentioned,  this  is  also  as  lit- 
tle to  the  purpose ;  and,  indeed,  all  the  other  arguments  that 
they  bring,  amount  to  nothing  else  but  this ;  that,  if  the  scrip- 
ture had  not  given  us  ground  to  establish  the  contrary  doc- 
trine, there  might  have  been,  at  least,  a  possibilit}^  of  the  truth 
of  this,  but  to  lay  this  as  a  foundation,  on  which  they  assert 
the  truth  thereof,  and  that  with  the  design  above-mentioned, 
this  is  nothing  else,  but  for  men  to  substitute  their  oAvn  fancies, 
without  sufficient  ground,  as  matters  of  faith,  and  build  doc- 
trines upon  them,  as  though  they  were  contained  in  scripture. 
I  pass  by  other  improvements,  wTiich  they  make  on  this  fabu- 
lous notion,  which  still  appear  to  be  more  romantic* 

Tliere  is  another  attempt  to  account  for  the  origin  of  moral 
€vil,  without  inferring  God  to  be  the  author  of  it,  which  has 
formerly  been  advanced  by  those  who  deny  the  imputation  of 
Adam's  sin ;  and  these  suppose  that  the  soul  is  rendered  pol- 
luted with  sin,  by  reason  of  its  traduction,  or  propagation,  from 
the  soul  of  the  immediate  parent ;  so  that,  in  like  manner,  as 
the  body  is  subject  to  iiereditaiy  diseases,  the  soul  is  defiled 

•  .See  a  book,  supposed  to  be  rjrittsn  in  <Iefincs  hereof,  l>y  Ctnnvil,  entitled,  Lux 
V'ientalic. 


\ 


128  OF  SIN. 

with  sin,  as  both  one-  and  the  other  are  the  consequence  of  their 
formation,  according  to  the  course  of  nature,  in  the  hkeness  of 
those,  from  whom  they  immediately  derive  their  respective  be- 
ings ;  and  they  suppose  that  a  similitude  of  passions,  and  na- 
tural dispositions  in  parents  and  children,  is  an  argument  to  e- 
vince  the  truth  hereof. 

But  this  appears  so  contrary  to  the  light  of  nature,  an<l  all 
the  principles  of  philosophy,  to  suppose,  that  one  spirit  can  pro- 
duce another,  in  a  natural  way,  and  so  repugnant  to  the  ideas 
which  we  have  of  spirits,  as  simple  beings,  or  not  compounded 
of  parts,  as  bodies  are,  that  it  seems  almost  to  be  vuiiversally 
exploded,  as  being  destitute  of  any  tolerable  argument  to  sup- 
port it,  though  it  was  formerly  embraced  by  some  of  the  Fa- 
thers.* And  they,  who  pretend  to  account  for  it,  by  the  simili- 
tude of  one  candle's  lighting  another,  and  yet  the  flame  remain- 
ing the  same  as  it  was  before,  have  only  made  use  of  an  un- 
happy method  of  illustration,  which  comes  far  short  of  a  con- 
clusive argument  to  their  purpose.  And  as  for  the  likeness  of 
natural  dispositions  in  children  to  their  parents,  that  does  not, 
in  the  least  prove  it ;  since  this  arises  very  much  from  the  tem- 
perament of  the  body,  or  from  the  prejudices  of  education. 
Therefore  this  method  to  account  for  the  origin  of  moral  evil, 
being  not  much  defended  at  present,  we  may  pass  it  over,  as  a 
groundless  conjecture. 

As  for  Arminius,  and  his  followers,  they  have  very  much 
insisted  on  a  supposition,  which  they  have  advanced,  that  the 
universal  corruption  of  human  nature  arises  only  from  imita- 
tion. In  answer  to  which,  though  I  will  not  deny  but  that  the 
progress  and  increase  of  sin,  in  particular  persons,  may  be  very 
much  owing  to  the  pernicious  example  of  others,  with  whom 
they  are  conversant ;  yet  it  seems  very  absurd  to  assign  this, 
as  the  first  reason  thereof;  for  it  may  easily  be  observed,  that 
this  corruption  of  nature,  or  disposition  to  sin,  is  visible  in  chil- 
dren, before  they  are  capable  of  being  drawn  aside,  by  the  in- 
fluence of  bad  examples ;  and  indeed,  their  being  corrupted 
thereby,  is  rather  the  effect,  than  the  cause  of  this  first  propen- 
sity that  there  is  in  nature  to  sin ;  and  it  would  soon  appear, 
that,  if  they  never  saw  any  thing  but  what  is  excellent  or  wor- 
thy to  be  imitated  in  those,  under  whose  care  they  are,  the^' 
would  soon  discover  themselves,  notwithstanding,  prone  to  the 
contrary  vices.  And  we  may  as  well  suppose,  that  wisdom, 
or  holiness,  takes  its  rise  from  imitation,  in  a  natural  way,  as 
that  sin,  or  folly,  does  so  :  But  nothing  is  more  common,  than 

*  TerUilUan  vias  of  this  opinion,  [Vid.  ejiisd.  de  Jnima]  and  Augnstin,  though  he 
sometimes  appears  to  give  into  the  opinio'i  of  the  tradvctioii  of  the  sold;  yet,  at  other 
times,  he  is  in  great  doubt  about  it,  as  ready  to  give  it  up  for  (Ml  indefmsibk  opinign, 
Vid.  Aug.  de  Orig,  Anim.  U  in  Gen.  ad  liter  lid.  10. 


OF  SIN.  129 

for  children  to  be  very  degenerate  from  their  parents.  And 
whatever  attempts  are  used  to  instil  principles  of  virtue  into 
them,  it  is  nothing  else,  but  striving  against  the  stream  of  cor- 
rupt nature,  unless  the  grace  of  God  interpose,  and  do  that 
which  imitation  can  never  be  the  cause  of. 

Therefore  we  must  take  some  other  method  to  account  for 
this  corruption  of  nature,  and  at  the  same  time,  maintain,  that 
the  soul  is  from  God,  by  immediate  creation,  which,  though  it 
be  not  so  plainly  contained  in  scripture,  as  other  ai  tides  of  faith 
are,  yet  scripture  seems  not  to  be  wholly  silent  as  to  this  matter  ; 
especially  when  God  says.  Behold^  all  souls  are  mine^  Ezek.  xviii. 
4.  and  elsewhere,  which  is  more  express  to  this  purpose,  God 
speaks  of  the  souls  that  he  made^  or  created,  Isa.  Ivii.  1 6.  and 
the  apostle,  for  this  reason,  styles  him.  The  Father  of  spirits ^ 
Heb.  xii.  9.  and  that  in  such  a  sense,  as  is  opposed  to  the  fa- 
thers of  the  flesh;  therefore,  taking  this  for  granted,  the  difhculty 
which  will  recur  upon  us,  which  we  are  to  account  tor,  is,  how 
can  the  soul,  that  comes  out  of  God's  immediate  hand,  be  the 
subject  of  moral  evil  ?  To  assert,  that  it  is  created  guilty  of 
Adam's  first  sin,  or  under  an  obligation  to  suffer  that  degree  of 
punishment,  which  is  due  to  it,  is  not  inconsistent  with  the  di- 
vine perfections,  as  will  farther  appear,  v/hen,  under  a  following 
head,  we  consider  what  this  punishment  is  :  but  to  suppose  that 
it  is  created  by  God  impure,  or  with  an  inclination,  or  propen- 
sity to  sin,  cannot  well  be  reconciled  with  the  holiness  of  God. 

This  is  what  has  been  acknowledged  by  most  divines,  as  one 
of  the  greatest  difficulties  that  occur  in  the  whole  scheme  of  di- 
vinity. Some,  with  a  becoming  and  religious  modesty,  have 
confessed  their  inability  to  account  for  it,  and  advise  us  rather 
to  bewail,  and  strive  against  it,  than  to  be  too  inquisitive  about 
the  origin  and  cause  of  it.  And,  indeed,  this  is  far  better,  than 
cither  to  darken  counsel  by  words,  without  knowledge,  or  to  ad- 
\ance  what  we  cannot  prove ;  and  I  would  rather  chuse  to  ac- 
quiesce in  this  humble  ignorance  thereof,  than  to  assert  any 
thing  which  contains  the  least  insinuation  of  God's  being  the 
author  of  it.  It  is  certain,  there  are  many  things  which  we 
know  to  be  true,  though  we  cannot,  at  the  same  time,  account 
ierr  the  manner  of  their  being  what  they  are,  and  are  at  a  loss 
to  determine  their  first  original,  or  the  natural  cause  thereof: 
7  bus,  though  we  are  sure  that  the  body  is  united  to  the  soul, 
which  acts  by  it,  yet  it  is  very  hard  to  determine  by  what  bands 
they  are  united,  or  how  the  soul  moves  the  body,  as  its  instru- 
ment in  acting.  Moreover,  we  know  that  the  particles  of  mat- 
ter are  united  to  one  another ;  but  it  is  difficult  to  determine 
what  is  the  cause  thereof.  So  if  we  enquire  into  the  reason  of 
the  different  colour,  or  shape  of  herbs  and  plants ;  or  why  the 
grass  is  green,  ^cl  not  white  or  red  j  no  oae  would  be  blamed 


130  OF  SIH. 

if  he  should  acknowledge  himself  to  be  at  a  loss  to  account  fov 
these,  and  other  things  of  the  like  nature.  The  same  may  be 
said,  if  we  should  confess  that  we  are  at  a  loss  to  determine 
wh?it  is  the  first  rise  of  the  propensity  of  the  nature  of  man  to 
sin  :  nevertheless,  if  we  keep  within  the  bounds  of  modesty  in 
our  enquiries,  and  advance  nothing  contrary  to  the  divine  per-** 
fections,  v/e  may  safely,  and  with  some  advantage  to  the  doc- 
trine of  original  sin,  say  something  as  to  this  matter,  that  here- 
by we  may  remove  the  objections  that  are  brought,  by  some, 
against  it. 

Various  ways  have  been  taken,  as  was  before  observed,  to 
account  for  the  origin  of  moral  evil,  which  we  cannot  acquiesce 
in,  by  reason  of  the  many  absurdities  that  attend  them  ;  there- 
fore it  may  be  more  excusable  for  me  to  offer  my  humble 
thoughts  about  this  matter,  in  which,  I  hope,  I  shall  not  much 
deviate  from  the  sentiments  of  many,  who  have  judiciously  and 
happily  maintained  this  doctrine. 

There  is,  indeed,  one  conjecture,  which  I  meet  with,  in  a 
learned  judicious  divine,  which  differs  very  much  from  any  ac- 
count which  we  have  of  it  by  any  other,*  namely,  that  the 
mother  while  the  child  is  in  the  womb,  having  a  sinful  thought, 
impresses  it  on  its  soul,  whereby  it  becomes  polluted,  in  the 
same  manner  as  its  body  is  sometimes  marked  by  the  strength 
of  her  imagination  :  but  this  opinion  is  so  very  improbable,  that 
it  will  hardly  gain  any  proselytes  to  it ;  and  it  only  discovers 
how  willing  some  persons  are  to  solve  this  difficulty  though  in 
an  uncommon  method,  as  being  apprehensive  that  others  have 
not  sufficiently  done  it. 

But,  that  we  mav  account  for  this  matter  in  the  most  unex- 
ceptionable  way,  which  does  not  in  the  least,  infer  God  to  be 
the  author  of  sin  nor  overthrow  the  doctrine  of  imputation  of 
Adam's  sin  to  his  posterity,  we  must  consider  this  propensity 
of  nature,  or  inclination  that  there  is  in  the  souls  of  men  to  sin 
as  a  corrupt  habit,  and  therefore  that  it  is  not  infused  by  God ; 
and  consequently  though  the  soul,  in  its  first  creation,  is  guilty, 
that  is,  liable  to  suffer  the  punishment  due  to  it  for  Adam's  sin 
imputed,  yet  it  does  not  come  defiled  out  of  the  hands  of  God  j 
or,    as    one  well  expresses  it,|  "  We  are  not  to   think  that 

*  Vid.  Pictet.  Theol.  Clir.  Lib.  V.  cap.  7-  Jibsit  ut  animnm  crenri  impuram  dica- 
vnurs,  cum  vihil  inipunim  e  Dei  nanibiis  prodire  possit. — Dum  infcms  est  in  ittero 
■matris,  cum  intime  ei  conjuJigaUir,  objecta  iji  ejus  cerebrum  easdem  iwpressioties  effi- 
ciunt,  ac  in  matris  cerebrum. — Jhc  patet  ex  eo  quod  contingitmulierihns  pr<cgnanti~ 
bus  ;  cum  enim  avide  inspiciunt  aliipdd,  vel  r\ibro,  velfavo  colore,  vel  patUdo  tinctum;, 
contigit  sxpi^sime  ut  infantes  quos  in  utero  geslant,  tali  colore  tittcti  nascantur.  I(a 
intime  corpus  <J  aniinnm  n7iiri,  ut  admotum  corporis,  cerlx  orianturin  mente  coga- 
:iones. — Motus,  qidjiunt  in  cerebra  infantium  idem prxstare  in  illis,  ac  in  matribxts, 
vempe  eorum  animain  rcccns  creatam  rebns  sensibilibus  &  carnalibus  alligave  ;  tiru'-: 
mdemus  infautium  animas  omnia  ad  se  &  ad  suum  referre  corpus. 

j"  See  Du  *Modin''s  Jlnatoinij  of  Armniardsm^  Chap,  X  §  3.  15^  If. 


GF  SIN.  131 

*^  God  put  original  sin  into  men's  souls ;  for  how  should  he 
"  punish  those  souls,  which  he  himself  had  corrupted  ?  And  he 
"  adds,  that  it  is  a  great  wickedness  to  believe  that  God  put  into 
*'  the  soul  an  inclination  to  sin ;  though  it  is  true  God  creates 
"  the  souls  of  men  destitute  of  heavenly  gifts,  and  supernatural 
"  light,  and  that  justly  because  Adam  lost  those  gifts  for  him- 
self and  his  posterity." 

Another  judicious  divine*  expresses  himself  to  this  purpose ; 
that,  though  the  soul  is  created  spotless,  yet  it  is  destitute  of 
original  righteousness,  as  a  punishment  of  Adam's  first  sin; 
and  accordingly  he  distinguishes  between  a  soul's  being  pure, 
so  as  the  soul  of  Adam  was  when  it  was  first  created,  that  is 
to  say,  not  only  sinless,  but  having  habits,  or  inclinations  in  its 
nature,  which  inclined  it  to  what  was  good ;  and  its  being  crea- 
ted with  a  propensity,  or  inclination  to  evil,  which  he,  with  good 
reason  denies ;  and,  as  a  medium  between  both  those  extremes.^ 
in  which  the  truth  lies,  observes,  that  the  soul  is  created,  by 
God,  destitute  of  original  righteousness,  unable  to  do  what  is 
truly  good ;  and  yet,  having  no  positive  inclination,  or  propen- 
sity in  nature,  to  what  is  evil ;  this  is  plainly  the  sense  of  his 
words,  which  I  have  inserted  in  the  margin. 

Now  if  it  be  enquired,  how  this  corrupt  habit,  or  inclination 
to  sin,  is  contracted  ?  the  corruption  of  nature  necessarily  en- 
sues on  the  privation  of  original  righte\)usness.  Some  have  il- 
lustrated this  by  an  apt  similitude,  taken  from  the  travellers 
wandering  out  of  his  way,  or  taking  a  wrong  path,  as  occasion- 
ed by  the  darkness  of  the  night,  in  which,  his  want  of  light  is 
the  occasion,  though  not  properly  the  cause  of  his  wandering- 
Thus  man  is  destitute  of  original  righteousness,  or  those  habits 
of  supernatural  grace,  which  are  implanted  in  regeneration ;  and 
what  can  be  the  consequence  thereof,  but  that  his  first  actions, 
as  soon  as  he  is  capable  of  doing  good  or  evil,  must  contain  in 
them  nothing  less  than  a  sin  of  omission,  or  a  defect  of,  and 
disinclination  to,  what  is  good  ?  and,  by  this  means,  the  soul  be 
comes  defiled,  or  inclined  to  sin ;  so  that  we  first  suppose  it  in- 
disposed to  what  is  good,  and  that  this  arises  from  its  being- 
destitute  of  supernatural  grace,  which  it  lost  by  Adam's  fall;, 

•  See  Turret.  Instit.  TJieol.  Elenct.  Tom.  I.  Loc.  9.  Q.  12.  §  8,  9.  Licet  animc. 
sine  vlla  labe  creetw  a  Deu,  nan  crtatur  tainen  cvmjustitia  originali,  quails  animc 
^iJaini,  adima^mm  J^ei,-  sed  cum  ejus  caventia  in  pa  nam  prirni  peccati.  Ut  hie 
distingvenduin  sit  inter  animam  puram,  impuram,  &  iion  pttram.  Itla  pitra  dicitur, 
qu<£  ornata  est  habit ti  sanctitatis ;  impiira,  qvce  coiitrariiim  habilum  ivjustitix  habet; 
non  piira,qtix  licet  mdliim  habcat  habilum  bomim,  mdhim  tameii  habet  malum,  ted 
creatur  simfjliciter  cum  faeiiUatibns  imtnndibus  ;  qualis  supp07iilur  creari  a  Deo 
post  hipsum,  quia  imaffo  JJei  ainissa  semel  per  peccatum,  7ion  potest  omplius  restitvi, 
nisi  reg-eneratioiiis  benejicio  per  Spiritum  Sanctum.  Qiiamvis  autem  utiimx  creentt/v 
a  Deo  destitute  J7tstitia  originali ;  non  propterca  Sens  potest  cenaeri  author  peccat\ 
quia  aliud est impuritateinivfu !<.''•'''  ol' 'i^  /,,r.,-/,7 '/.,>,  >.r,.  ,7.-»  ,,,,r.  ' n.'-n  --^  n^Hg, 
nuin  reddidit  i?i  Mamo, 


132  OJ-    SlKr 

and  that  God  may  deny  this  grace,  without  supposing  him  to 
be  the  author  of  sin ;  for  he  was  not  obliged  to  continue  that 
to  Adam's  posterity,  which  he  forfeited,  and  lost  for  them. 
And  that  which  follows,  from  hence,  is,  that  the  heart  of  man, 
by  a  continuance  in  sin  after  it  is  first  tinctured  with  it,  grows 
worse  and  worse,  and  more  inclined  to  it  than  before.  This 
I  cannot  better  illustrate,  than  by  comparing  it  to  a  drop  of  poi- 
son, injected  into  the  veins  of  a  man,  which  will  by  degrees  cor- 
rupt the  whole  mass  of  blood. 

As  to  what  concerns  the  body,  to  which  the  soul  was  uni- 
ted, as  giving  occasion  to  these  corrupt  habits  being  contracted 
thereby,  some  have  compared  this  to  sweet  oil's  being  infected 
by  a  musty  vessel,  into  which  it  is  put ;  so  the  soul,  created 
good,  and  put  into  a  corrupt  body,  receives  contagion  from 
thence :  and  this  conjunction  of  the  pure  soul  with  a  corrupt 
body,  is  a  just  punishment  of  Adam's  sin.  Thus  a  very  leai-ned 
and  excellent  divine  accounts  for  this  matter ;  *  though  this 
similitude  does  not  indeed  illustrate  this  matter  in  everv  cir- 
cumstance,  inasmuch  as  that  tincture,  which  is  received  from  a 
vessel  in  a  physical  way,  cannot  well  agree  with  the  corruption 
of  the  soul,  which  is  of  a  moral  nature ;  but  yet  I  would  make 
this  use  of  it,  as  to  observe  what  daily  experience  suggests, 
namely,  that  the  constitution,  or  temperament  of  the  body,  has 
a  very  great  influence  on  the  soul,  and  is  an  occasion  of  various 
inclinations  to  sin,  in  which  it  acts,  in  an  objective  way.  There- 
fore when  we  suppose  a  soul  united  to  a  body,  that,  according 
to  the  frame  and  constitution  of  its  nature  has  a  tendency  to  in- 
cline it  to  sin,  and  this  soul  is  deprived  of  those  supernatural 
habits,  which  would  have  fenced  it  against  this  contagion  ;  what 
can  ensue  from  hence,  but  that  corruption  of  nature,  whereby 
men  are  inclined  to  what  is  evil  ?  which  inclination  increases 
daily,  till  men  arrive  to  the  most  rooted  habits  and  dispositions 
to  all  that  is  bad,  and  are,  with  more  difficulty,  reclaimed  from 
it.     This  leads  us  to  consider, 

IV.  The  conveyance  of  original  sin,  from  our  first  parents 
to  their  posterity,  by  natural  generation,  or  how  we  are  said  to 
be  born  in  sin.  It  is  not  the  sin  of  our  immediate  parents  that 
is  imputed  to  us,  for  they  stand  in  no  other  relation,  but  as  natu- 
ral, and  not  federal  heads  of  their  posterity ;  therefore  the  mean- 
ing of  that  answer,  in  which  this  doctrine  is"  contained,  is  only 
this,  that  original  sin  is  conveyed  to  us,  by  our  immediate  pa- 
rents, with  our  being ;  so  that,  as  we  are  born  men,  we  are  born 
sinners.  Now,  that  we  may  consider  this  in  consistency  with 
what  has  been  before  laid  down  nothing  can  be  inferred,  from 
hence,  but  that  the  guilt  of  Adam's  first  sin  is  conveyed  to  us 
with  our  being,  and  that  habitual  inclination  thut  we  have, 
*   See  Perkins  on  the  Creed. 


OF  SIN.  133 

which  we  call  a  propensity  of  nature  to  sin,  is  the  consequence 
hereof;  so  that  what  our  Saviour  says,  is  a  great  truth.  That 
which  is  bom  of  the  Jiesh^  is  fiesh^  John  iii.  6.  or  eveiy  one  that 
is  bom  of  sinful  parents,  will,  as  soon  as  he  is  capable  thereof, 
be  prone  to  sin.  And  this  leads  us  to  consider, 

What  is  objected  against  what  has  been  before  laid  down,  in 
explaining  this  doctrine  as  though  it  were  inconsistent  with  the 
sense  of  several  scriptures,  which  speak  of  sin,  as  derived  from 
our  immediate  parents.  For  the  understanding  of  which,  in 
general,  let  it  be  considered,  that  no  sense  of  any  scripture  is 
true,  that  casts  the  least  reflection  on  the  divine  perfections.  If 
we  could  but  prove,  that  our  souls  were  propagated  by  our 
immediate  parents,  as  our  bodies  are,  there  would  be  no  dif- 
ficulty in  allowing  the  sense  the  objectors  give  of  several  scrip- 
tures, from  whence  they  attempt  to  account  for  the  corruption 
of  nature  in  a  difl^erent  way,  since  God  would  not  then  be  the 
immediate  author  thereof.  But,  supposing  the  soul  to  be  crea- 
ted by  God,  we  must  take  some  other  method  to  account  for 
the  sense  of  some  scriptures,  which  are  brought  in  opposition 
to  the  foregoing  explication  of  the  origin  of  moral  evil. 

The  first  scripture,  which  is  generally  brought  against  it,  is, 
in  Psal.  li.  5.  Behold  I  was  shapen  in  iniquity,  and  in  sin  did 
my  mother  conceive  me ;  the  meaning  of  which  is,  I  was  con- 
ceived, and  born  guilty  of  sin,  with  an  inability  to  do  what  is 
good,  and  in  such  a  state,  that  actual  sin  would  necessarily  en- 
sue, as  soon  as  I  was  capable  of  committing  it,  which  would 
bring  with  it  a  propensity  to  all  manner  of  sin.  And  that  Da- 
vid had  a  sense  of  guilt,  as  well  as  the  pollution  of  nature,  is 
plain,  from  several  verses  of  this  Psalm ;  especially  in  ver.  9, 
14.  It  is  therefore  as  though  he  should  say,  I  was  a  guilty 
creature,  as  soon  as  I  was  conceived  in  the  womb ;  and  left  of 
God,  and  so  sin  has  the  ascendant  over  me.  I  was  conceived  a 
sinner  by  imputation,  under  the  guilt  of  Adam's  first  sin ;  and 
to  this  I  have  added  much  more  guilt,  and  lately  that  of  blood- 
guiltiness.  So  that  though  he  is  said  to  have  been  shapen  ift 
iniquity y  it  does  not  necessarily  follow,  that  his  soul  was  crea- 
ted with  infused  habits  of  sin.  Whatever  the  parents  are  the 
cause  of,  with  respect  to  this  corruption  and  pollution,  let  it  be 
attributed  to  them ;  but  far  be  it  from  us  to  say,  that  God  is 
the  cause  thereof. 

Again,  it  is  said,  in  Job  xiv.  4.  Who  can  bring-  a  clean  thin^ 
aut  of  an  unclean  f  no  not  one.  It  is  no  strain  upon  the  sense  of 
this  text,  to  suppose,  that  by  unclean^  he  means  guilty  \  and  by 
cleanness^  innocency,  as  opposed  to  it;  for,  in  most  places  of 
this  book,  it  is  so  taken,  that  is,  in  a  forensick  sense ;  and 
therefore,  why  not  in  this  ?  And,  if  so,  then  it  is  not  at  all  in- 
consistent with  the  above-mentioned  explication  of  this  doc- 

VoL.  IL  S       - 


154  ,  Of  SIN. 

trine.  See  chap.  xi.  4.  I  am  clean  in  thine  eyes^  that  is,  guilt- 
less ;  otherwise  Zophar's  reply  to  him  would  not  have  been  so 
just,  when  he  saith,  God  exacteth  of  thee  less  than  thine  iniquity 
deserveth  ;  and,  in  chap.  xv.  14.  What  is  man^  that  he  should  be 
clean  ?  and  he^  that  is  born  of  a  zvojnan,  that  he  should  be  righ- 
teous ?  where,  to  be  righteous,  seems  to  be  exegetical  of  being 
clean;  and  both  of  them,  being  taken  in  a  forensick  sense,  it 
agrees  well  with  what  Job  is  often  reproved  for,  by  his  friends, 
namely,  boasting  too  much  of  his  righteousness,  or  cleanness : 
thus  he  says,  in  chap,  xxxiii.  9.  I  am  clean  without  transgres- 
sion, neither  is  there  iniquity  in  7ne ;  that  is,  I  am  not  so  guil- 
ty, as  to  deserve  such  a  punishment,  as  he  inflicts :  He  findeth 
occasions  against  me,  &c.  Surely,  cleanness  here  is  the  same 
with  innocence,  as  opposed  to  guilt;  and,  in  chap.  ix.  30.  If 
I  xvash  myself  with  snow  tvater,  and  make  my  hands  never  so 
clean ;  this  plainly  implies,  that  if  he  should  pretend  himself 
guiltless,  yet  he  could  not  answer  the  charge  which  God  would 
bring  against  him,  neither  could  they  come  together  in  judg- 
ment, ver.  32.  Now,  if  this  be  so  frequently,  if  not  always,  the 
sense  of  clean,  in  other  places  of  this  book>  why  may  not  we 
take,  the  sense  of  these  words.  Who  can  bring  a  clean  thing  out 
cf  an  unclean,  to  be  this ;  that  a  guilty  child  is  born  of  a  guilty 
parent,  which  will  be  accompanied  with  uncleanness,  and  it  will 
be  prone  to  sin,  as  soon  as  it  is  capable  thereof? 

Another  scripture,  which  we  bring  to  prove  original  sin,  is 
in  Gen.  vi.  5.  Every  imagination  of  the  thoughts  of  the  heart  of 
man,  is  only  evil  continually.  Why  may  not  we  understand  it 
thus  ?  The  imagination  of  the  thoughts  are  evil,  as  soon  as  there 
are  imaginations,  or  thoughts,  though  not  before.  And  this  ra- 
ther respects  the  corruption  of  nature,  than  the  first  rise  of  it; 
and  so  does  that  parallel  scripture;  in  Gen.  viii.  21.  The  ima- 
gination of  man^s  heart  is  evil  from  his  youth ;  q.  d.  Sin  in- 
creases with  the  exercise  of  reason. 

And,  in  Psal.  Iviii.  3.  The  xvicked  are  estranged  from  the 
womb ;  they  go  astray  as  soon  as  they  be  born  speaking  Ues» 
This  agrees  well  enough  with  what  we  have  said  concerning 
their  separation  from  God,  from  the  womb,  from  whence  ari- 
ses actual  sin ;  so  that  they  speak  lies,  as  soon  as  they  are  ca- 
pable of  it. 

There  is  also  another  scripture,  usually  brought  to  prove  ori- 
ginal sin,  which  is  to  be  understood  in  a  sense,  not  much  unlike 
that  which  we  but  now  mentioned,  viz.  Isa.  xlviii.  8.  Thou 
xvast  called  a  transgressor  from  the  xvomb.  This  doth  not  over- 
throw what  we  have  said ;  for  a  person  may  be  a  transgressor, 
as  it  w^ere,  fi'om  the  womb,  and  yet  the  soul  not  have  a  pro= 
pensity  to  sin  implanted  in  it  by  God,  in  its  first  creation. 

Again,  in  Gen.  v.  3.  Ada?n  begat  a  son  in  his  oxvn  likeness^ 


OF  SIN.  135 

that  is,  a  fallen  creature,  involved  in  guilt,  and  liable  to  the 
curse,  like  himself;  and  that  would  be  like  him,  in  actual  sin, 
when  capable  of  it,  born  in  his  image^  as  having  lost  the  di- 
vine image. 

Again,  in  John  ili.  6.  That  which  is  born  of  the  fleshy  is  Jlesh, 
We  may  understand  this,  that  every  one  that  is  born  of  sinful 
parents,  is  a  sinner,  destitute  of  the  Spirit  of  God,  which  is  a 
great  truth.  But  surely  our  Saviour  did  not  design  hereby  to 
signify,  that  any  one  is  framed  by  God  with  a  propensity  of 
sin ;  which  is  all  that  we  militate  against  in  this  head,  (a) 

V.  The  last  thing  to  be  considered,  is,  that  all  actual  trans- 
gressions proceed  from  original  sin.  These  are  like  so  many 
streams  that  flow  from  this  fountain  of  corruption ;  the  one  dis- 
covers to  us  what  we  are  by  nature  ;  the  other,  what  we  are  by 
practice ;  and  both  afford  us  matter  for  repentance,  and  great 
humiliation,  in  the  sight  of  God.  But  since  we  shall  have  oc- 
casion to  enlarge  on  that  part  of  this  subject,  which  more  es- 
pecially relates  to  actual  transgressions,  with  their  respective 
aggravations,  in  some  following  answers,*  we  pass  it  over  at 
present;  and  shall  conclude  this  head  with  some  practical  in- 
ferences from  what  has  been  said,  concerning  the  corruption  of 
6ur  nature,  as  being  the  spring  of  all  actual  transgressions. 

1.  We  ought  to  put  a  due  difference  between  the  first  dis- 
coveries there  are  of  this  corruption  of  our  nature  in  our  in- 
fancy, and  that  which  arises  from  a  course,  or  progress  in  sin ; 
the  latter  has  certainly  greater  aggravations  in  it  than  the  for- 
mer, and  is  like  a  spark  of  fire,  blown  up  into  a  flame.  Accor- 

*  See  Quest,  cv.— cli. 

(«)  The  mind  of  man  is  as  open  to  the  view  of  God,  as  our  words  or  actions 
are ;  the  intention  is  ordinarily  the  seat  of  guilt ;  for  the  merely  physical  action 
of  the  body  deserves  neither  praise  nor  blame ;  the  Lord  is  able  not  only  to  detect, 
but  to  punish  in  every  instance  such  guilt ;  his  justice  thereiure  requires  that  he 
should  exercise  such  power- 
To  prefer  the  creatures  to  the  Creator,  is  to  deny  his  superior  excellency,  and 
that  he  ic  the  source  from  whence  we  have  derived  tlie  good  which  we  pos- 
sess ;  it  is  to  g'ive  the  honour  which  is  due  to  him,  imto  others ;  it  is  a  robbeiy 
committed  on  hun;  it  is  a  revolting  from  his  allcjjiance,  and  treason,  wliich  ought 
to  be  punished. 

It  is  an  evidence  that  we  have  no  love  for  him,  when  we  desire  communion 
and  acquaintance  with  other  olyects  on  their  own  accoimt.  It  is  a  proof  of  enmity 
against  him,  for  we  cannot  at  the  same  time  fix  our  highest  aflfoctions  on  sensual 
pursuits  and  on  holiness ;  and  an  attachment  to  the  former  evinces  hatred  of  the 
latter;  and  so  an  aversion  to  an  holy  God.  If  we  are  enemies  to  God,  Omnipotence 
must  and  will  prevail,  nor  can  he  suffer  in  the  universe,  bis  enemies  to  be  finally 
prosperous,  possessing  still  llieir  enmity. 

^^'llere  there  exists  not  the  love  of  God,  there  is  no  obedience  to  his  laws,  for 
this  is  the  principle  of  obedience ;  all  the  good  deeds  of  such  are  but  a  semblance 
of  holiness,  and  must  be  rejected  by  him  who  viewrs  the  motive  with  tlie  action. 
Disobedience  to  his  laws  is  to  be  punislied  with  death,  the  implied  penalty  of  all 
divine  laws ;  and  the  least  punishment  that  tlic  magnitude  of  au  offence  against 
an  infinite  Majesty  can  admit. 


t3S  OF  man's  misery  by  the  fall. 

dingly,  it  is  our  duty,  as  the  apostle  says,  to  exhort  otie  a7iother 
daily ^  while  it  is  called  to-day,  lest  any  be  hardened^  that  is,  lest 
this  corruption  of  nature  be  increased,  through  the  deceitful- 
ness  of  sin,  Heb.  iii.  13. 

2.  Let  us  carefully  distinguish  between  being  born  innocent, 
which  the  Pelagians  affirm,  and  we  deny,  and  being  born  defi- 
led with  sin,  and  so  having  a  propensity  of  nature  to  it,  as  soon 
as  we  have  a  being ;  or  let  us  more  especially  take  heed  that 
we  do  not  charge  this  on  God,  as  though  he  were  the  author 
thereof,  as  well  as  of  our  being,  as  though  it  were  infused  by 
him,  and  not  acquired  by  us. 

3.  Since  this  corruption  of  nature  so  early  discovers  itself, 
and  abides  in  us,  as  long  as  we  are  in  this  world,  let  us  take 
heed  that  we  do  not  use  means  to  increase  it,  by  giving  way 
to  presumptuous  sins ;  or  endeavour  to  excite  or  draw  it  forth, 
either  in  ourselves,  or  others ;  for  this  will  occasion  abundance 
of  actual  transgressions. 

Thus  having  considered  that  guilt  which  we  bring  with  us 
into  the  world,  and  that  corruption  of  nature,  which  discovers 
itself,  as  soon  as  we  appear  to  be  intelligent  creatures,  or  are 
capable  of  any  disposition  to  sin ;  we  proceed  to  speak  concern- 
ing the  misery  and  punishment  that  ensues  hereupon.  • 


Quest.  XXVII.  What  misery  did  the  fall  bring-  upon  man- 
kind  f 

Answ.  The  fall  brought  upon  mankind  the  loss  of  communion 
with  God,  his  displeasure  and  curse,  so  as  we  are,  by  nature, 
children  of  wrath,  bond-slaves  to  Satan,  and  justly  liable  to 
all  punishments  in  this  world,  and  that  which  is  to  come. 

HAVING  considered  the  doctrine  of  original  sin,  as  im- 
puted to,  and  inherent  in  us,  we  are  now  led  to  speak 
concerning  the  miseries  that  are  consequent  hereupon,  or  the 
punishment  that  is  due  to  it.  And,  inasmuch  as  the  former  of 
these  is  equal  in  all  j  and  the  latter  increases,  in  proportion  to 
that  degree  of  obstinacy,  and  hardness  of  heart,  which  disco- 
vers itself  in  all  ages,  and  conditions  of  life,  and  it  is  attended 
with  greater  guilt,  as  it  is  more  deeply  rooted  in  us,  and  gains 
very  great  strength  by  actual  sin  j  it  is  necessary  for  us  to  con- 
sider the  punishment  due  to  original  sin,  as  such,  and  how  it 
differs  from  a  greater  degree  thereof,  which  is  due  to  its  in- 
creasing guilt.  The  former  of  these  is  hot  distinguished  from 
the  latter,  by  many  who  treat  on  this  subject  j  which  gives  oc- 
casion to  some,  who  deny  original  sin,  to  represent  it  in  the 
most  terrible  view>;  as  though  there  were  no  difference  between 


or  man''s  misery  »y  the  jau-  13f 

the  wrath  of  God,  that  infants  are  exposed  to,  and  that  which 
is  inflicted  on  the  most  obdurate  sinner :  but,  that  we  may  re- 
move prejudices  against  this  doctrine,  and  set  it  in  a  just  light), 
we  shall  consider  the  punishment  due  to  original  sin,  in  both 
these  respects. 

I.  The  punishment  due  to  original  sin,  as  such,  namely,  iu 
those  who  are  charged  with  no  other  guilt,  but  that  of  Adam's 
first  sin.  This  more  especially  respects  those  that  die  in  their 
infancy,  before  they  are  capable  of  making  any  addition  to  it. 
Concerning  these,  I  cannot  but  conclude  with  Augustin,  in  his 
defence  of  original  sin  against  the  Pelagians,  that  the  punish- 
ment thereof  is  the  most  mild  of  any,  and  cannot  be  reckoned 
so  great,  as  that  it  might  be  said  of  them,  that  it  had  been  bet' 
ter  for  them  not  to  have  been  horn.* 

That  this  may  farther  appear,  let  it  be  considered,  that  the 
punishment  due  to  actual  sin,  or  the  corruption  of  nature  in- 
creased thereby,  is  attended  with  accusations  of  conscience,  in- 
asmuch as  the  guilt,  that  is  contracted  by  it,  arises  from  the 
opposition  of  the  will  to  God ;  and  the  alienation  of  the  affec- 
tions from  him,  is  oftentimes  attended  with  rebellion,  against  a 
great  degree  of  light,  and  many  other  aggravations,  taken  from 
the  engagements  which  we  are  under  to  the  contrary,  and  is  per- 
sisted in  with  obstinacy,  against  all  those  checks  of  conscience, 
and  means  used  to  prevent  it ;  and,  in  proportion  to  the  degree 
thereof,  they,  who  contract  this  guilt,  are  said,  as  our  Saviour 
speaks  of  the  scribes  and  Pharisees,  to  be  liable  to  the  greater 
damnation^  Matt,  xxiii.  14.  and  the  prophet  Jeremiah  speaks  of 
some  of  the  gi-eatest  opposers  of  his  message,  as  those  who 
should  be  destroyed  with  double  destruction^  Jer.  xvii.  18.  This 
is  certainly  a  gieater  degree  of  punishment,  than  that  which  is 
due  to  original  sin,  as  such ;  and,  with  respect  to  these,  there 
are  oftentimes  many  sad  instances  of  the  wrath  of  God  break- 
ing in  upon  che  conscience,  as  he  says  by  the  Psalmist,  that  he 
would  reprove  them^  and  set  their  iriiquities  in  order  before  their 
eyes^  Psal.  i.  21.  and  what  our  Saviour  says  elsewhere,  con- 
cerning the  xvorin  that  dieth  noty  Mark  ix.  44.  is  to  be  applied 
to  them.  But  this  punishment  does  not  belong  to  those  who 
have  no  other  guilt,  but  that  of  Adam's  sin,  imputed  to  them. 

li  this  can  be  made  appear,  as,  I  hope,  we  shall  be  able  to 
do,  it  may  have  a  tendency  to  remove  some  prejudices,  which 
many  entertain  against  the  doctrine  of  original  sin,  who  express 
themselves  with  such  an  air  of  insult,  as  though  they  were  op- 
posing a  doctrine  which  is  contrary  to  the  dictates  of  human 

♦  See  Auff.  contra  Jvlianum,  Lib.  V.  cap.  8.  Ego  non  dico,  parviilos  sine  baptism^ 
Christi  worientes  taiita  p.etia  esse  plectendos  ;  itt  eis  non  nasci  potins  expediret.  Et 
ejtisd.  de  peccat.  merit.  &  remsis.  Lib.  I.  cap.  16.  Potest  proinde  recte  did,  parviUtt 
cir^e  baptismo  de  Qorpore  exeuntes,  in  damnatioTie  omnium  mitigsimo/uturot. 


138  OF  man's  misery  by  the  fall. 

nature,  as  well  as  represents  God,  as  exercising  the  greatest 
severity  against  those  who  are  chargeable  with  no  other  sin 
than  this ;  and  they  generally  lay  hold  on  some  unwary  expres- 
sions, contributing  very  little  to  the  defence  of  this  doctrine, 
which  might  as  well  have  been  spared ;  for  they  are  no  less  ex- 
ceptionable, though  prefaced  with  an  apology,  for  the  want  of 
pity,  which  such  like  unguarded  expressions  seem  to  contain  in 
them,  when  they  say,  that  their  milder  thoughts,  concerning 
this  matter,  will  do  those  infants,  who  are  tormented  in  hell, 
no  good,  as  their  severer  ones  can  do  them  no  prejudice.  We 
may  therefore  be  allowed  to  make  a  farther  enquiry  into  this 
matter,  especially  when  we  consider,  that  those,  who  die  in  in- 
fancy, will  appear,  at  the  last  day, 'to  have  been  a  very  consider- 
able part  of  mankind.  And  some  tender  parents  have  had  a  due 
concern  of  spirit  about  their  future  state,  and  would  be  very 
glad,  were  it  possible  for  them,  to  have  some  hopes  concerning 
the  happiness  thereof. 

Various  have  been  the  conjectures  of  divines  about  it.  The 
Pelagians,  and  those  who  verge  towards  their  scheme,  have 
concluded,  that  they  are  all  saved,  as  supposing  that  they  are 
innocent,  and  not,  in  the  least  concerned  in  Adam's  sin :  but  this 
is  to  set  aside  the  doctrine  we  are  maintaining ;  and  therefore, 
I  cannot  think  their  reasoning,  in  this  respect  very  conclusive. 

Others,  who  do  not  deny  original  sin,  suppose,  notwithstand- 
ing, that  the  guilt  thereof  is  atoned  for,  by  the  blood  of  Christ. 
This  would  be  a  very  agreeable  notion,  could  it  be  proved ;  and 
all  that  I  shall  say,  in  ansv/er  to  it,  is,  that  it  wants  confirma- 
tion. As  for  those  who  suppose,  with  the  Papists,  that  the  guilt 
of  original  sin  is  washed  away  by  baptism,  as  some  of  the  fathers 
have  also  asserted,  this  has  so  many  absurd  consequences  attend- 
ing it,  that  I  need  not  spend  time  in  opposing  it;  one  of  them 
is,  that  it  makes  that,  which,  at  most,  is  but  a  sign  or  ordinance, 
for  our  faith,  in  which  we  hope  for  the  grace  of  regeneration  to 
be  the  natural  means  of  conferring  it,  which  is  contrary  to  the 
design  of  all  the  ordinances,  which  God  has  appointed :  but, 
passing  by  this,  which  will  afford  little  foundation  for  hope. 

Others  have  concluded,  that  all  the  infants  of  believing  pa- 
rents, dying  in  infancy,  are  saved,  as  supposing  that  they  are 
interested  in  the  covenant  of  grace,  in  which  God  promises,  that 
he  will  be  a  Ciod  to  believers,  and  their  seed.  This  would  be  a 
very  comfortable  thought,  to  those  who  have  hope  concerning 
their  own  state.  But  I  cannot  find  that  this  argument  is  suffi- 
ciently maintained ;  since  it  seems  very  evident,  that  all  such 
like  promises  rather  respect  the  external,  than  the  saving  bless- 
ings of  the  covenant  of  grace. 

Others  therefore  conclude,  (as  many  good  and  pious  Chris- 
tians have  done,  that  when  they  have  been  enabled,  by  an  act 


Of  MAN*S  MISERY  BY  THE  FALL..  139 

of  faith,  in  which  they  have  enjoyed  some  sensible  experience 
of  the  powerful  influence  of  the  Holy  Spirit,  to  give  up  their 
infant-seed  to  Christ,  whether  it  be  in  baptism,  or  not)  from  the 
frame  of  their  own  spirit,  and  the  evidence  they  have  had  of  the 
power  of  God,  exciting  this  act  of  faith,  that  God  would  own 
that  grace  which  he  hath  enabled  them  to  exercise,  and  con- 
sequently that  he  has  accepted  of  this  solemn  act  of  dedication 
of  them  to  him,  which  has  given  them  comfortable  and  quiet- 
ing thoughts  about  the  salvation  of  their  infant-seed.  This  is 
not  only  an  excellent  method,  used  by  them,  but  it  seems  to 
be  as  just  a  way  of  reasoning  about  the  salvation  of  those  who 
die  in  infancy,  as  any  that  is  generally  made  use  of;  and,  it 
may  be,  David  might  infer  the  salvation  of  his  child,  when  he 
says,  I  shall  go  to  him  ;  hut  he  shall  not  return  to  me,  2  Sam. 
xii.  23.  from  some  such  method  as  this.  But,  since  these  are 
uncommon  instances  of  faith,  and  such  as  every  sincere  Chris- 
tian has  not  always  been  found  in  the  exercise  of,  I  would 
hope,  that  there  are  multitudes  of  infants  saved,  concerning 
whom  -we  have  no  certain  ground  to  determine  who  they  are ; 
and  why  may  not  we  suppose,  that  there  are  many  of  them» 
who  belong  to  the  election  of  grace,  that  are  not  the  seed  of 
believing  parents  ?  However,  notwithstanding  all  the  pious  and 
kind  thoughts,  which  the  conjectures  of  men  suggest,  we  must 
be  content  to  leave  this,  as  a  secret  that  belongs  to  God,  and 
not  unto  us  to  know. 

Therefore  all  that  I  shall  attempt,  at  present,  is,  to  prove, 
that  if  all,  who  die  in  their  infancy,  are  not  saved,  yet  their 
condemnation  is  not  like  that  which  is  due  to  actual  sin,  or 
those  habits  thereof,  which  are  contracted  by  men.  And  here 
it  must  be  allowed,  pursuant  to  our  former  method  of  reason- 
ing, that,  if  they  are  not  saved,  they  have  the  punishment  of 
loss  inflicted  on  them;  for  the  right  to  the  heavenly  blessed- 
ness, which  Adam  forfeited  and  lost,  respected  not  only  him- 
self, but  all  his  posterity.  Whether  they  have  any  farther  de- 
gree of  punishment  inflicted  on  them,  or  how  far  they  are  lia- 
ble to  the  punishment  of  sense,  I  dare  not  pretend  to  deter- 
mine. I  do  not  care  to  conclude,  with  some  of  the  Remon- 
strants, such  as  Episcopius,  Curcellseus,  and  others,  that  they 
always  remain  in- an  infantine  state,  or,  that  they  have  no  more 
ideas  in  the  other  world,  than  they  had  in  this ;  for  this  is  to 
suppose  what  cannot  be  proved.  Besides,  if  they  always  re- 
niain  in  this  state,  this  must  be  supposed,  either  to  be  the  con- 
sequence of  nature,  and  argued  from  their  want  of  ideas,  while 
they  were  in  this  world,  or  else  it  must  be  by  a  particular  dis- 
pensation of  providence,  respecting  some  infants  in  the  next, 
and  not  all.  To  suppose  the  former,  is  to  suppose  that  none 
are  saved,  since  remaining  in  as  infantile  state,  is  rot  salva- 


146  or  man's  MliJfRY  tV  TllE  rAtL. 

tion ;  for  it  is  beyond  dispute,  the  soul  that  is  saved,  whether 
it  went  out  of  the  world  an  infant,  or  a  man  is  exceedingly  en- 
larged, and  rendered  receptive  of  the  heavenly  blessedness. 
And  if,  on  the  other  hand,  they  suppose,  that  their  remaining 
in  this  infantile  state,  is  by  a  particular  dispensation  of  provi- 
dence, this,  was  it  true,  would  be  a  small  punishment,  indeed, 
inflicted  on  them  for  Adam's  sin  :  But  we  have  as  little,  or  less 
ground  to  conclude  this,  than  that  all  infants  are  saved ;  and 
therefore  I  cannot  give  into  this  notion,  which,  indeed,  differs 
but  little  from  that  of  the  Papists,  who  suppose  them,  if  dying 
unbaptized,  to  remain  in  a  state  of  insensibility ;  which  is  no 
other,  than  an  ungrounded  conjecture.  And,  as  for  the  ac- 
count which  we  have,  in  some  of  their  writings  concerning  the 
place  alloted  for  them,  which  they  call  Limbus  Infantium^  and 
its  situation  between  heaven  and  hell,  this  is  no  better  than  a 
theological  romance ;  and  it  cannot  but  be  reckoned  trifling 
and  ludicrous,  and  nothing  else  but  an  imposing  their  own  fan- 
cies, as  articles  of  faith. 

I  dare  not,  indeed,  allow  myself  to  be  too  peremptory,  or 
give  my  thoughts  too  great  a  loose  on  this  subject :  but,  since 
it  is  taken  for  granted  by  all,  who  give  into  the  doctrine  of  ori- 
ginal sin,  that  infants,  if  not  saved,  are  liable  to  the  punish- 
ment of  loss,  which  has  been  before  considered,  as  the  imme- 
diate consequence  of  the  imputation  of  Adam's  sin;  yet  it  doth 
not  appear,  to  me,  that  they  have  such  a  tormenting  sense  of 
the  greatness  of  their  loss,  as  others  have  who  were  adult,  and 
had  received  the  knowledge  of  divine  things,  which  infants  are 
not  capable  of.  These,  as  it  is  more  than  probable,  carry  the 
ideas,  which  they  had  received  of  divine  things,  out  of  the 
world  with  them,  which  infants  cannot  be  said  to  do ;  and 
therefore,  if  ever  they  have  the  knowledge  thereof,  and  con- 
sequently of  the  glory  of  the  heavenly  state,  it  must  be  by  ex- 
traordinary revelation.  How  far  they  may  be  led  into  this 
matter,  by  observing  the  glorious  work,  which  shall  be  per- 
formed in  the  most  visible  manner,  in  the  day  of  judgment,  I 
pretend  not  to  determine.  This,  indeed,  will  give  them  some  ap- 
prehensions of  the  happiness  which  others  are  possessed  of,  and 
they  are  excluded  from :  But  even  this  cannot  have  so  great  a 
tendency  to  enhanse  their  misery,  as  when  hardened  and  pre- 
sumptuous sinners,  who  have  despised  and  neglected  the  means 
of  grace,  are  said,  as  our  Saviour  speaks  to  the  Jews,  To  see 
Abraham^  Isaac^  and  Jacob^  i?i  the  kingdom  of  God,  and  they 
themselves  thrust  out,  Luke  xiii.  28.  as  intimating,  that  this 
will,  in  a  judicial  way,  be  a  means  to  enhanse  their  misery; 
and  consequently  they  cannot  but  have  such  a  tormenting  sense 
thereof,  as  what  will  make  their  loss  appear  greater,  and  so 


OF  man's  misery  by  TJiE  FALL-  141 

i.eiider  them  more  miserable  th;m  infants  can  be,  who  never 
had  these  means  of  grace  in  this  world. 

But,  because  it  is  not  safe  to  be  too  peremptory  as  to  this 
matter,  all  that  I  shall  farther  observe  is,  that  whatever  con- 
ceptions they  may  have  of  the  happiness,  which  they  are  not 
possessed  of,  yet  they  shall  not  have  that  part  of  the  punish- 
ment of  sin,  which  consists  in  self-reflection,  on  the  dishonour 
that  they  have  brought  to  God  or  the  various  aggravations  of 
sin  committed,  which  is  a  very  great  degree  of  the  punishment 
of  sin  in  hell ;  and  therefore,  when  the  wrath  of  God  is  said  to 
break  in  on  the  consciences  of  men,  whereby,  in  a  judicial  way, 
sins,  before  committed,  are  brought  to  remembrance,  and  the 
means  of  grace,  which  they  have  neglected,  cannot  but  occa- 
sion the  greatest  distress  and  miseiy,  this  is  certainly  a  punish- 
ment that  infants  cannot  be  liable  to ;  and,  if  the  condition  cf 
the  inhabitants  of  Tyre  and  Sidon  is  represented  by  our  Sa- 
viour, as  more  tolerable  than  that  of  Capernawn^  so  in  propor- 
tion the  condemnation  of  infants,  who  have  no  other  guilt  but 
that  of  original  sin,  will  be  more  tolerable  than  that  of  the 
heathen,  inasmuch  as  they  had  no  natural  capacities  of  doing 
good  or  evil.  And  this  is  all  that  I  pretend  to  determine, 
which  amounts  to  no  more  than  this,  that,  since  punishment 
must  1)6  proportioned  to  the  crime;  as  they  are  liable  only  to 
the  guilt  of  Adam's  sin,  which  is  much  less  than  being  liable 
to  it,  with  those  other  transgressions  that  proceed  from  it; 
therefore  their  punishment  must  be  less  than  that  of  any  others, 
This,  I  think,  may  safely  be  asserted :  and,  if  we  proceed  nn 
farther  in  our  enquiries  about  this  matter,  but  confess  our  ig- 
norance of  many  things  relating  to  the  state  and  capacity  oi 
separate  souls,  it  will  be  more  excuseable,  than  for  us  to  pre- 
tend to  a  greater  degree  of  knowledge,  than  is  consistent  with 
our  present  state. 

II.  We  shall  consider  the  punishment  due  to  original  sin., 
when  attended  with  many  actual  sins,  proceeding  from  a  na- 
ture defiled,  and  prone  to  rebel  against  God.  This  is  greater 
or  less,  in  proportion  to  the  habits  of  sin  contracted,  as  will 
be  more  particularly  considered,  w^hen  we  speak  of  the  aggra- 
vations of  sin,  and  its  desert  of  punishment.*  We  shall  there- 
fore, at  present,  speak  to  it  in  the  method  in  which  it  is  laid 
down  in  this  answer. 

1.  By  the  fall  of  our  first  parents,  all  mankind  lost  commu- 
nion with  God.  This  was  enjoyed  at  first ;  for  God  having 
made  man,  with  faculties  capable  of  this  privilege,  designed  to 
converse  with  him;  and,  indeed,  this  was  one  of  the  blessings 
promised  in  the  covenant,  which  he  was  under,  and  it  was  a 
kind  of  prelibation  of  the  heavenly  state ;  therefore  it  follows, 

*  Ste  Quest,  cii.  clii 

Vol.  II.  T 


143  OF  man's  misery  by  the  f  all. 

that  the  fall  of  our  first  parents  could  not  but  first  expose  them- 
selves, and  then  their  posterity,  to  the  loss  of  this  privilege  ; 
and,  indeed,  this  was  the  more  immediate  result  of  sin  com- 
mitted, and  guilt  hereby  contracted.  It  is  a  reflection  on  the 
divine  perfections  to  suppose  that  God  will  have  communion 
with  sinners,  while  they  remain  in  a  state  of  rebellion  against 
him;  or  that  he  will  iove  and  manifest  himself  to  them,  and 
admit  them  into  his  presence,  as  friends  and  favourites,  unless 
there  be  a  Mediator  who  engages  to  repair  the  injury  offered 
to  the  holiness  and  justice  of  God,  and  secure  the  glory  of  his 
perfections,  in  making  reconciliation  for  sin,  and  thereby  bring- 
ing them  into  a  state  of  friendship  with  God :  But  this  privi- 
lege man  had  no  right  to,  or  knowledge  of  Avhen  first  he  fell, 
and  consequently  God  and  man  could  not  zcalk  together^  as 
not  being  agreed^  Amos  iii.  3.  God  was  obliged,  in  honour, 
to  withdraw  from  him,  and  thereby  testify  his  displeasure 
against  sin,  as  he  tells  his  people,  Tour  iniquities  have  separa- 
ted between  you  and  your  God;  and  your  sins  have  hid  his  face 
from  yoiij  Isa.  lix.  2. 

This  consequence  of  sin  is  judicial;  and,  at  the  same  time, 
through  the  corrviption  of  nature,  as  the  result  of  that  enmity 
against  God,  which  follows  on  our  fallen  state,  man  is  farther 
considered,  as  not  desiring  to  converse  with  God :  His  guilt 
inclined  him  to  fly  from  him,  as  a  sin-revenging  Judge;  and 
his  loss  of  God's  superiiattiral  image,  consisting  in  holiness  of 
heart  and  life,  rendered  him  disinclined,  yea,  averse  to  this 
privilege ;  so  that,  as  he  was  separate  from  the  presence  of 
God,  he  desired  to  have  nothing  more  to  do  with  him,  which 
is  the  immediate  result  of  his  sinful  and  fallen  state. 

2.  Man,  by  his  fall,  was  exposed  to  the  divine  displeasure, 
or  to  the  Avrath  of  God,  in  which  respect,  as  the  apostles  says,. 
we  are,  by  nature  children  of  wrath,  Eph.  ii.  3.  by  which  we 
are  not  to  understand,  as  some  do,  who  deny  the  guilt  and  pu- 
nishment of  original  sin,  that  notliing  is  intended  hereby,  but 
that  we  are  inclined  to  wrath  as  signifying  those  depraved  and 
corrupt  passions,  whereby  we  are  prone  to  hate  God,  and  ho- 
liness, which  is  his  image  in  man,  which  is  rather  the  conse- 
quence of  original  sin,  and  discovers  what  we  are  by  practice, 
whereas  this  text  speaks  of  what  we  are  by  nature ;  and  it 
seems  a  very  great  strain  and  force  on  the  sense  of  the  word, 
when  some  understand  this  mode  of  speaking,  that  we  are 
children  of  wrath  only  by  custom^,  which  according  to  the  pro- 
verbial expression  is  a  second  nature;  or  as  tho'  it  only  signi- 
fied the  temper  of  their  minds,  or  their  behaviour  towards  one 
another,  as  giving  way  to  their  passions  as  the  apostle  says, 
that  they  lived  in  malice  and  ejivy^  and  hated  one  another.  Tit, 
iji=  3,  as  though  it  denoted  only  the  effects  of  the  corruptioa 


OF  man's  misery  by  TH,E  FALL.  14!? 

of  nature,  not  their  liableness  to  the  wrath  of  God  due  to  it ; 
whereas  it  is  plain,  that  the  apostle  makes  use  of  an  hebraism, 
very  frequently  occAirring  in   scripture,  both   in  the  Old   and 
New  Testament;  as  when  a  person,  that  is  guilty  of  a  capital 
crime,  and  liable  to  suffer  death,  is  called,  A  son  of  death:  so 
our  Saviour  calls  Judas,  who  was  liable  to  perdition,  A  son  of 
ptrdiiion^  John  xvii.  12.  so  here  children  of  xiAath  are  those 
that  were  liable  to  the  wrath  of  God,  by  which  we  are  to  un- 
derstand that  punishment,  which  is  the  demerit  of  sin ;  not  that 
wrath  is  a  passion  in  God,  as  it  is  in  us;  but  it  signifies  either 
his  will  to  punish,  or  his  actual  inflicting  punishment  on  them, 
in  proportion  to  ihe  crimes  committed,  whereby  he  designs  to 
glorify  his  holiness.     If  this  be  meant  by  the  punishment  due 
to  all  mankind,  as  they  come  into  the  world  with  the  guilt  of 
the  sin  of  our  first  parents,  in  which  respect  guilt  denotes  a 
liableness  to  punishment  and  all  punishment  Contains  some  de- 
gree of  wrath ;  I  say,  if  this  be  the  meaning  of  their  being  so 
by  nature,  I  am  far  from  denying  it.     For  the  only  thing  that 
I  have  militated  against,  is,  the  supposition,  that  the  punish- 
ment due  to  original  sin  imputed,  bears  an  equal  proportion  to 
that  of  guilt  contracted,  whereby  the  nature  of  man  is  render- 
ed more  depraved,  by  a  continuance  in  sin ;  and  therefore  I 
cannot  but  acquiesce  in  that  explication  given  hereof  by  the 
learned  Beza,  who  is  a  most  strenuous  defender  of  original 
sin,*  who,  when  he  speaks  of  men  as  children  of  wrath,  by  na-^ 
ture^  as  all  mankind  are  included  herein,  understands  this,  not 
as  referring  to  the  human  nature,  as  created  by  God^  but  as 
corrupted  by  its  compliance  with  the  suggestions  of  Satan;  and 
therefore  we  suppose,  that  as  the  corruption  of  nature  is  daily 
increased,  whatever  punishment  is  due  to  it,  at  first,  there  is 
notwithstanding  a  greater  condemnation,  which  it  is  exposed 
to,  as  the  consequence  of  sin  committed  and  continued  in;  and 
this  is  described,  in  scripture,  in  such  a  way,   as   renders   it, 
beyond  expression,  dreadful;   Who  knoweth  the  power  of  thine, 
enger?  even  according-  to  thy  fear ^  so  is  thy  zurath,  Psal.  xc. 
11.  or,  as  the  prophet  says,  JVho  can  stand  before  his  indig- 
nation? and  who  can  abide  in  the  fierceness  of  his  anger  ^  Nah. 
i.  6. 

3.  Man,  as  fallen,  is  exposed  to  the  curse  of  God,  which  is 
an  external  declaration  of  his  hatred  of  sin,  and  will  to  punish 
it,  which  we  sometimes  call  the  condemning  sentence  of  the 
law,  as  the  apostle  says,  As  many  as  are  of  the  works  of  the 
iaWf  arc  under  a  curse  as  it  is  written,  Cuised  is  every  one  that 

•  Vid  Bez.inloc.  Ubiamque  Ira  est,  ihi  &  peccaUtm;  quo  sine  exceptione  in- 
Tolvi  totam  humanam  genlem  idem  testatur,  Rom.  i.  18.  Sed  naturam  tauten  intel- 
lige  non  qttateniis  creattt  e^t,  v^ntfn  ^imtentis  p(r  ffinielj  svff.eestitnrm  corruj>t0  «??? 


144.  OF  man's  misery  by  the  fall. 

condnueth  not  in  all  things  that  are  zvritten  in  the  book  of  ths 
lazu  to  do  thsm^  Gal.  iii.  10.  so  that  whatever  threatnings  there 
are  by  which  God  discovers  his  infinite  hatred  of  sin,  these  we 
are  liable  to  as  the  consequence  of  our  fallen  state ;  and  accor- 
dingly, as  we  were,  at  first,  separate  from  God,  the  sin  of  our 
nature  tends,  according  to  the  various  aggravations  thereof, 
to  make  the  breach  the  wider,  and  our  condemnation  much 
greater. 

4.  By  the  fall,  we  became  bond-slaves  to  Satan :  thus  it  is 
said,  that  the  devil  has  the  poxver  of  death,  Heb.  ii.  14.  and  sin- 
ners are  described,  as  xvalking  according  to  the  prince  of  the 
pQXuer  of  the  air,  the  spirit  thatnoxv  xvorketh  in  the  children  of 
disobediejice,  Eph.  ii.  2.  and  he  is  elsewhere  described,  as  a 
strong  ?na?i  armed,  xuho  keeps  the  palace,  till  a  stronger  than 
he  shall  overcome  Imn,  and  take  from  him  all  his  armour,  Luke 
'Xi.  21,  22.  The  heart  of  man  is  the  throne  in  which  he  reigns, 
and  men  are  naturally  inclined  to  yield  tliemselves  slaves  to 
him,  and  corrupt  nature  gives  him  the  greatest  advantage  a- 
gainst  us.  None  of  us  can  say,  as  our  Saviour  did,  The  prince 
of  this  xvorld  cometh,  and  hath  nothing  in  me,  John  xiv.  30. 
lor  we  are  as  ready  to  comply,  as  he  is  to  tempt,  especially  if 
not  prevented  by  the  grace  of  God,  and  therefore  may  well  be 
said  to  be  bond-slaves  to  him.  No  age,  or  condition  of  life, 
is  exempted  from  his  assaults,  and  he  suits  his  temptations  to 
Our  natviral  tempers,  and  hereby  we  are  overcome,  and  more 
and  more  enslaved  by  him ;  and  certainly  this  must  be  a  state 
of  misery,  and  that  more  especially,  because  such  are  enemies 
to  Christ,  and  withdraw  themselves  from  his  service,  despi- 
sing his  protection,  and  the  rewards  he  has  promised  to  his 
faithful  servants ;  and  our  Saviour  says,  that  xve  cannot  serve 
two  masters.  Mat.  vi.  24.  and  so  long  as  we  continue  bond- 
slaves to  Satan,  we  contract  greater  guilt,  and  the  dom'nion  of 
sin  increases  therewith ;  so  that  to  be  the  servants  of  Satan, 
is  to  be  the  servants  of  sin ;  and  we  are  herein  miserable,  in 
that  we  serve  on6  who  intends  nothing  but  our  ruin,  and  is 
pleased  in  all  steps  leading  to  it,  and  will  be  as  ready  to  ac- 
cuse, torment,  and  make  us  more  miserable  in  the  end,  as  he 
is  to  solicit  or  desire  our  service,  or  as  we  can  be  to  obey  him. 
I^et  us  therefore  use  our  utmost  endeavours,  that  we  may  ht 
free  from  this  bondage  and  servitude  ;  and  accordingly  let  us 
consider, 

(1.)  That  Satan  has  no  right  to  our  service.  Though  he  be 
permitted  to  rule  over  the  children  of  disobedience ;  yet  he  has 
no  divine  grant,  or  warrant  for  it,  to  render  it  lawful  for  him 
io  demand  it,  or  us  to  comply  therewith,  and  he  is  no  other  thau 
Sfn  u-surper,  and  declared  enemy  to  the  king  of  heaven;  and, 


or  man's  misery  by  the  fall.  145 

though  sinners  are  suffered  to  give  themselves  up  to  him,  thia 
is  far  from  being  by  divine  approbation ;  therefore, 

(2.)  Let  us  professedly  renounce,  groan  under,  and  endea- 
vour, through  the  grace  of  God  to  withdraw  ourselves  from  his 
service,  whenever  we  are  led  captive  by  him,  and  not  be  his 
willing  slaves,  to  obey  him  with  our  free  consent,  or  out  of 
choice,  and  with  pleasure ;  and,  in  order  hereunto, 

(3.)  Let  us  list  ourselves  into  Christ's  service,  put  ourselves'' 
under  his  protection,  and  desire  his  help,  against  the  wiles  and 
fiery  darts  of  the  devil. 

(4.)  Let  us  improve  the  proclamation  of  liberty  made  in  the 
gospel,  and  rejoice  in  it,  as  the  most  desirable  blessing.  If  the 
Son  make  youfree^  then  shall  ye  be  free  indeed^  John  viii.  36. 

The  last  thing  observed  in  this  answer,  is,  that,  as  fallen  crea- 
tures we  are  justly  liable  to  all  punishments  in  this  world,  and 
that  which  is  to  come  ;  by  which  we  are  to  understand,  not  on- 
ly the  consequences  of  original  sin,  imputed  to,  but  inherent  in 
us,  and  increased  by  that  guilt  which  we  daily  contract,  which 
exposes  the  sinner  to  punishment  in  both  worlds,  in  proportion 
to  the  aggravations  thereof.  This  we  are  led  to  speak  to,  in 
the  two  following  answers,  (a) 

{a)  It  has  been  frequently  objected,  if  they  that  are  in  the  flesh  be  dead  in  sin, 
or  so  wholly  inclined  to  evil,  that  they  "  cannot  please  God"  they  must  be  viewed, 
as  miserable  rather  than  guilty,  as  objects  of  pity  rather  than  subjects  for  punish- 
nient. 

To  analyse  is  to  enervate  this  objection.  Wherein  consists  the  impotency,  and 
what  is  the  guilt  of  an  evil  action  ?  It  there  be  any  physical  defect  in  the  under- 
standing,  or  any  external  obstacle,  which  may  prevent  a  conformity  to  the  reveal- 
ed will  of  God ;  it  is  an  excuse,  the  party  is  clear :  but  this  inability  is  of  a  dif- 
ferent kind ;  the  sensuul  heart  is  prevailingly  inclined  to  the  objects  of  time  and 
sense,  and  the  mind  possesses  no  ability  to  resist  its  strongest  inclination,  which 
is  but  tiie  common  case  of  every  deliberate  choice.  Evil  men  cannot  see,  because 
they  shut  their  eyes ;  they  cannot  hear,  because  they  stop  their  ears  ;  they  cannot 
come  to  Christ,  or,  which  is  the  same  thing,  will  not  apply  to  him  by  faith.  They 
persevere  in  such  opposition  until  deatli  or  despair  fixes  their  enmity  ;  except 
their  wills  are  changed,  and  they  are  drawn  by  divine  grace. 

The  guilt  of  an  evil  action,  depends  not  upon,  or  exists  not  in  the  mere  action 
of  the  body ;  otherwise  brutes,  and  machines  of  wood  and  inelal,  would  be  sub- 
jects of  blame.  The  guilt  is  seated  in  tfie  intention,  and  lies  in  the  inclination  of 
tlie  mind  to  that  which  is  prohibited ;  and  the  habitual  preponderancy  of  the  in- 
clinations to  evil,  marks  a  worse  character,  than  a  sudden  and  individual  choice 
of  it. 

If  the  prevailing  desires  of  that  which  is  evil,  be  the  only  impotency  of  the  state 
of  ilcith  in  sin,  and  at  the  same  time  the  only  guilt  of  the  party ;  this  inahility 
and  guilt  are  concomitant,  and  always  in  exact  proportion  to"  each  other;  or 
ratlier  may  be  considered  as  the  same  thing,  under  different  aspects  and  names : 
it  results  therefore  th^t  as  certainly  as  vice  is  not  virtue,  iho  impotency  to  gw-d 
of  the  unrenewed  man,  is  do  excu.se  for  his  giiflt. 


146  or  THE  PUNISHMENT  OF  SIN. 

Quest.  XXVIII.  What  are  the  punishments  of  s'm  in  thii 
xvorld  ? 

Answ.  The  punishments  of  sin  in  this  world,  are  either  inward 
as  blindness  of  mind,  a  reprobate  sense,  strong  delusions, 
hardness  of  heart,  horror  of  conscience,  and  vile  affections ; 
or  outward,  as  the  curse  of  God  upon  the  creatures  for  our 
sakes,  and  all  other  evils  that  befall  us  in  our  bodies,  names, 
estates,  relations,  and  employments,  together  with  death  itself. 

Quest.  XXIX.  What  are  the  punishments  of  sin  in  the  world 
to  come? 

Answ^.  The  punishments  of  sin  in  the  world  to  come,  are  ever- 
lasting separation  from  the  comfortable  presence  of  God, 
and  most  grievous  torments  in  soul  and  body,  without  inter- 
mission, in  hell-fire  for  ever. 

I.  TTN  the  former  of  these  answers,  we  have  an  account  of 
1  those  punishments  which  sin  exposes  men  to  in  this  world. 
These  are  distinguished  as  being  either  inward  or  outward, 
personal  or  relative ;  of  which,  those  that  are  styled  outzvardy 
v/hich  more  especially  respect  our  condition  in  the  world,  as 
we  are  liable  to  many  adverse  dispensations  of  providence  there- 
in, and  are  generally  reckoned,  by  sinners,  the  greatest,  as  they 
are  most  sensible  while  they  groan  under  the  many  evils  and 
miseries  which  befall  them,  in  their  bodies,  names,  estates,  re- 
lations, and  employments,  and  they  end  in  death,  the  most  for- 
midable of  all  evils ;  though,  in  reality,  the  punishments  of  sin, 
which  are  styled  ifirvard,  such  as  blindness  of  mind,  hardness 
of  heart,  &c.  how  little  soever  they  are  regarded  by  those  who 
fall  under  them,  by  reason  of  that  stupidity,  which  is  the  na- 
tural consequence  thereof :  yet  they  are,  by  far,  the  greatest  and 
most  dreaded  by  all,  who  truly  fear  God,  and  see  things  in  a 
just  light  being  duly  affected  with  that  which  would  render 
them  most  miserable  in  the  end. 

Here  we  shall  consider. 

Firsts  Those  punishments  that  are  called  inward,  which  re^ 
spect  either  the  understanding,  will,  conscience,  or  affections. 
Accordingly, 

1.  We  are  said  to  be  exposed  to  blindness  of  mind:  This 
the  apostle  describes  in  a  most  moving  way,  when  he  speaks  of 
the  Gentiles^  as  xvalking  in  the  vanity  of  their  mind,  having;-  the 
zmderstanding-  darkened,  being-  alienated fro7n  the  life  of  Gody 
through  the  ignorance  that  is  iJi  them,  because  of  the  blindness  of 
their  heart,  Eph.  iv.  17,  18.  Ignorance  and  error  are  defects 
of  the  understanding,  whereby  it  is  not  able  to  find  out,  nor  de- 
sirous to  enquire  after  the  way  of  truth  and  peace ;  and  accor- 
dingly the  apostle  says,  The  way  of  peace  have  they  not  kngwn^ 


or  THE  PUNISHMENT  OF  SIN.  147 

Rom.  iii.  IT.  and  by  reason  hereof,  we  are  naturally  inclined 
to  deny  those  doctrines,  which  are  of  the  greatest  importance, 
namely,  such  as  more  immediately  concern  the  glory  of  God, 
and  our  own  salvation.  This  ignorance  is  certainly  most  dan- 
gerous, and  cannot  be  exempted  from  the  charge  of  sin,  much 
more  when  we  are  judicially  left  to  it,  as  a  punishment  for  other 
sins  committed  by  us. 

2.  Another  punishment  of  sin,  mentioned  in  this  answer,  is 
strong  delusion,  which  is  the  consequence  of  the  former.  This 
is  taken  from  the  apostle's  words,  For  this  cause  God  shall  send 
them  strong  delusion^  that  theij  should  believe  a  lie^  2  Thess.  ii. 
11.  the  meaning  of  which  is  nothing  else  but  this,  that  God 
•suffers  them,  who  receive  not  the  love  of  the  truth,  but  take 
pleasure  in  unrighteousness,  to  be  deluded,  by  denying  them 
that  spiritual  aud  saving  illumination,  which  would  have  effec- 
tually prevented  it.  Now,  that  we  may  consider  what  the  apos- 
tle means  bv  these  strong  delusions^  we  may  observe,  that  every 
error,  or  mistake  in  lesser  matters  of  religion,  is  not  intended 
hereby ;  for  then  few  or  none,  would  be  exempted  from  this 
judgment;  but  it  includes  in  it  a  person's  entertaining  the  most 
abon\inable  absurdities  in  matters  of  religion,  which  are  con- 
trary to  the  divine  perfections,  and  the  whole  tenor  of  scrip- 
ture, and  subversive  of  those  truths,  which  are  of  the  greatest 
importance ;  or,  when  persons  pretend  to  revelations,  or  are 
turned  away  from  the  truth  by  giving  credit  to  the  amusements 
of  signs,  and  lying  wonders ;  with  which  Antichrist  is  said  to 
come,  after  the  working  of  Satan  ;  and  the  consequence  hereof 
is,  that  they  believe  a  lye^  which  they  suppose  to  be  confirmed 
liereby. 

Errors,  in  matter  of  religion,  are  sometimes  invincible  and 
unavoidable,  for  want  of  objective  light,  or  scripture-revelation, 
as  in  the  Heathen,  Mahometans,  and  others,  who  through  the 
disadvantages  and  prejudices  of  education,  are  estranged  fronn 
the  truth :  but  even  this  in  some  respects,  may  be  said  to  be 
judicial ;  for,  though  such  do  not  sin  against  the  gospel-light, 
yet  they  are  guilty  of  other  sins,  which  justly  provoke  God  to 
leave  them  in  this  state  of  darkness  and  ignorance.  But  the 
punishment  of  sin,  when  God  gives  men  up  to  this  judgment, 
is  more  visible  in  those,  who  have  had  the  advantages  of  edu- 
cation, above  others,  and  have  had  early  instructions  in  the 
doctrines  of  the  gospel ;  yet,  by  degrees,  they  arc  turned  aside 
from,  and  have  denied  them,  and  so  forsaken  the  guide  of  their 
youth^  Prov.  ii.  17.  These  sometiiaes  call  those  sentiments 
about  religious  matters,  which  once  they  received,  implicit 
faith,  and  please  themselves  with  their  new  schemes  of  doc- 
trine, looking,  as  they  call  it,  with  pity,  or,  I  might  rather  say, 
^ifidain,  on  others,  who  ai"e  not  disentangled  from  their  fetters, 


I4S  OF  THE  PUNISHMENT  OP  SIN. 

or  have  not  shook  off  the  prejudices  of  education,  nor  arrived 
to  so  free  and  generous  a  way  of  thinking,  as  they  pretend  to 
have  done.  But  how  much  soever  they  may  glory  in  it,  it  is  a 
sad  instance  of  God's  giving  them  up,  in  a  judicial  way,  to  the 
vanity  and  delusion  of  their  minds ;  and  accordingly  they  be- 
lieve that  to  be  a  truth,  which  others  can  prove  to  be  a  lie,  and 
which  they  themselves  onco  thought  so.  Now  this  appears  to 
be  a  punishment  of  sin,  in  that  the  gospel,  which  once  they  pro- 
fessed to  believe,  had  not  that  effect,  or  tendency,  as  it  ought, 
to  subdue  their  lusts  and  corruptions ;  but  thcj,"  rebelled  against 
the  light,  and  Avere  under  the  pov/er  of  presumptuous  sins : 
their  understanding,  and  talents  of  reasoning,  have  been  en- 
larged, and,  at 'the  same  time,  the  pride  and  vanity  of  their 
minds  hath  not  been  subdued,  and  mortified,  by  the  grace  of 
God ;  whereupon,  they  have  been  given  up  first  to  question, 
then  to  deny,  and  afterwards  to  oppose,  and,  in  the  most  pro- 
fane and  invidious  manner,  to  ridicule  those  sacred  and  impor- 
tant truths,  which  they  once  received.  This  is  a  sad  instance  of 
the  punishment  of  sin ;  and  the  use  that  I  would  make  of  it, 
may  be  in  the  following  inferences, 

(I.)  That  we  ought  not  to  be  content  with  a  bare  speculative 
knowledge  of  divine  truths,  but  should  endeavour  to  improve 
them,  to  promote  practical  godliness,  as  they  have  a  tendency 
to  do  in  all  those,  who,  as  the  apostle  saith,  have  so  learned 
Christy  as  that  they  have  been  taught  by  him,  as  the  truth  is  in 
jfesus,  Eph.  iv.  21. 

(2.)  We  ought  not  to  content  ourselves  with  an  implicit  faith, 
or  believe  the  doctrines  of  the  gospel,  merely  because  they  have 
been  received  by  wise  and  good  men,  in  former  or  later  ages, 
but  should  be  able  to  render  a  reason  of  the  faith  and  hope  that 
is  in  us,  as  built  upon  clear  scripture  evidence  ;  so,  on  the  other 
hand,  we  must  take  heed  that  we  do  not  despise  the  many  tes- 
timonies which  God's  people  havx  given  to  the  truth,  or  for- 
sake the  footsteps  of  the  flock,  as  though  God  had  left  his  ser- 
vants to  delusions,  or  groundless  doctrines,  and  there  were  no 
light  in  the  world,  or  the  church,  till  those,  who  have  studiously 
endeavoured  to  overthrow  the  faith  delivered  to,  and  main- 
tained by  tlie'  saints,  brought  in  that  which  they,  with  vain- 
boasting,  call  new  light,  into  it. 

(3.)  Let  us  strive  against  the  pride  of  our  understanding, 
which  oftentimes  tempts  us  to  disbelieve  any  doctrine  whicii 
we  cannot  fully  account  for,  by  our  shallow  methods  of  reason- 
ing, as  though  w'Q  were  the  only  men  that  knew  any  thing ;  and, 
as  Job  sa)-s,  Wisdom  must  die  xvith  us.  Job  xii.  2. 

(4.)  If  we  are  in  doubt  concerning  any  important  truth,  let 

us  apply  ourselves,  by  faith  and  prayer,  to  Christ,  the  great 

•  prophet  of  his  church,  v»  ho  has  promised  liis  Spirit  to  lead  hii> 


OF  THE  PUNISHMENT  OF  SIN.  149 

people  into  all  necessary  truth,  to  establish  them  in,  and  to  keep 
them  from  being  turned  aside  from  it,  by  every  wind  of  doc* 
trine,  through  the  management  and  sophistry  of  those  who  lie 
in  wait  to  deceive.  And  to  this  we  may  add,  that  we  ought  to 
bless  God  for,  and  to  make  a  right  use  of  the  labours  of  others, 
who  have  not  only  been  led  into  the  knowledge  of  the  gospel 
themselves,  but  have  taken  a  great  deal  of  pains,  and  that  with 
good  success,  to  establish  the  faith  of  others  therein. 

(5.)  If  we  have  attained  to  a  settled  knowledge  of  the  truth, 
and,  more  especially,  if  we  have  been  blessed  with  a  spiritual 
and  practical  discerning  thereof,  let  us  bless  God  for  it,  and 
endeavour  to  improve  it  to  the  best  purposes,  which  will  be  a 
preservative  against  this  sore  judgment  of  being  given  up  to 
the  blindness  of  our  minds,  or  strong  delusions,  and  thereby  to 
forsake  our  first  faith. 

3.  Another  punishment  of  sin,  which  more  especially  re- 
spects the  will,  is  hardness  of  heart,  and  a  reprobate  sense, 
when  men  are  given  up  to  the  perverseness  and  obstinacy  of 
their  natures,  so  that  they  are  fixedly  resolved  to  continue  in 
sin,  whatever  be  the  consequence  thereof,  when  they  cannot 
bear  reproof  for,  and  refuse  to  be  reclaimed  from  it,  whatever 
methods  Ire  used  in  order  thereunto.  Thus  the  prophet  speaks^ 
concerning  a  people,  which  had  had  forewarnings  by  sore  judg- 
ments, and  were,  at  that  time,  under  sad  rebukes  of  providence; 
yet  God  says,  concerning  them.  They  rvill  not  hearken  unto  me; 
for  all  the  house  of  Israel  are  impudent  and  hard-hearted^  £zek. 
iii.  7.  and  the  apostle  speaks  of  some,  who  have  their  conscien-> 
ces  seared  with  a  hot  iron^  1  Tim.  iv.  2.  and  others,  who  are 
described,  as  sinning-  tvilfully,  Heb.  v.  26.  that  is,  resolutely, 
being  head-strong,  and  determined  to  persist  therein ;  and  are 
as  the  man  described  in  Job,  Who  stretcheth  out  his  hand  against 
God,  and  stre?igtheJieth  himself  against  the  Almighty  ^  he  run-' 
neth  upon  him,  even  upon  his  neck,  upon  the  thick  bosses  of  his 
bucklers.  Job  xv.  25.  Thus  corrupt  nature  expresses  its  enmity 
and  opposition  to  God;  and,  as  sinners  are  suffered  to  go  on  in 
this  way,  it  may  well  be  reckoned  a  punishment  of  sin,  or  an 
instance  of  God's  judicial  hand  against  them  for  it.  This  hard* 
ness  of  heart  is  sometimes  compared  to  a  stone,  Ezek.  xxxvi. 
26.  or  a  rock,  Jer.  xxiii.  19.  or  an  adamant,  which  is  hardly 
broken  with  a  hammer,  Zech.  vii.  12.  or  an  iron  sinerv,  and 
their  brow  is  said  to  be  as  brass,  Isa.  xlviii.  4.  and  sometimes 
they  are  compared  to  a  swift  dromedanj,  traversing  her  ways  ; 
or  the  -wild  ass,  \iscd  to  the  wilderness,  that  snuffeth  up  the 
wind  at  her  pleasure,  Jer.  ii.  23,'  24.  and  the  bullock  unaccus" 
tomedto  the  yoke,  Jer.  xxxi.  18.  or  to  the  deaf  adder,  that  stop' 
peth  her  ears  ;  that  rvill  not  hearken  to  the  voice  of  the  charmers^ 
charming  never  so  zuisehjy  Psal.  Iviii.  4,  5c  This  stupidity  of 

Vol.  IL  U 


tSb  OP  THE  PUNISHMENT  OP  SIN. 

the  heart  of  man  is  so  gi*eat,  that  it  inclines  him  to  go  on  in  a 
com'se  of  rebellion  against  God,  and,  at  the  same  time,  to  con- 
clude all  things  to  be  well ;  whereas,  this  is  the  most  dangerous 
symptom,  and  a  visible  instance  of  God's  judicial  hand,  as  a 
punishment  of  sin  in  this  life.  There  are  several  instances,  in 
vhich  this  hardness  of  heart  discovers  itself;  as, 

(1.)  When  men  are  not  afraid  of  God's  judgments  threaten- 
ed, nor  regard  the  warnings  given  thereof  before-hand,  or  when 
they  refuse  to  humble  themselves  under  them,  as  God  says  to 
Pharaoh,  How  long'  xvilt  thou  refuse  to  humble  thyself  before 
me?  Exod.  Xt  3. 

(2.)  When  the^-  stifle,  and  do  not  regard  those  convictions  of 
conscience,  which  they  sometimes  have ;  and,  though  they  know 
that  what  they  do  is  sinful,  and  displeasing  to  God.  yet  they 
break  through  all  those  fences,  which  should  have  prevented 
their  committing  it,  as  the  apostle  speaks  of  some.  Who  knoio- 
ing  the  judgment  of  God,  that  they  xvho  commit  such  thbigs,  are 
■worthxj  0^  death ;  not  only  do  the  same^  but  have  pleasure  iJi 
them  that  do  them,  Rom.  i.  32. 

(3.)  Men  may  be  said  to  be  hardened  in  sin,  when  they  dp 
Tiot  mourn  for,  or  repent  of  it,  after  they  have  committed  it : 
but,  on  the  other  hand,  endeavour  to  conceal,  extenuate,  and 
plead  for  it,  rather  than  to  forsake  it.  And  here  we  may  take 
occasion  to  enquire, 

[l.]  What  are  those  sins  which  more  especially  lead  to  this 
judgment  of  hardness  of  heart.  These  are, 

1st,  A  neglect  of  ordinances,  such  as  the  word  preached,  as 
though  we  counted  it  an  indifferent  matter,  whether  we  wait  at 
wisdom's  gate,  or  no,  or  make  a  visible  profession  of  subjection 
to  Christ,  and  desire  of  communion  with  him  herein ;  and  par- 
ticularly when  we  live  in  the  constant  neglect  of  seci-et  prayer : 
thus  the  hardened  sinner  is  described,  when  it  is  said,  Tea,  thou 
castest  off  fear,  and  restrainest  prayer  before  God,  Job  xv.  4. 

2dly,  Another  sin  leading  to  it,  is,  a  person's  delighting  in, 
or  associating  himself  with  such  companions,  as  ai'e  empty  and 
vain,  express  an  enmity  to  the  power  of  godliness,  and  frequent- 
ly make  things  sacred,  the  subject  of  their  %vit  and  ridicule, 
choosing  such  for  his  bosom-friends,  who  cannot  bear  to  con- 
verse about  divine  things,  but  rather  depreciate,  or  cast  con- 
tempt upon  them  ;  such  an  one  is  called,  A  companion  of  fools^ 
and  is  opposed  to  those  that  -walk  -with  wise  7ne7i,  xvho  shall  be 
■wise,  Prov.  xiii.  20.  and  there  is  no  method  which  will  have  a 
jnore  direct  tendency  to  harden  the  heart,  or  root  out  any  of 
the  remains  of  serious  religion,  than  this. 

^dly,  A  shunning  faithful  reproof,  or  concluding  those  our 
enemies,  who  are,  in  this  respect,  our  best  friends.  He  that  can- 
apt  bear  to  be  told  of  Jiis  crimes,  by  others,  will^  in  a  little 


OF  THE  PtJNISHMENT  OF  SIN.  151 

while,  cease  to  be  a  reprover  to  himself,  and  hereby  will  be  ex- 
posed  to  this  judgment  of  hardness  of  heart. 

4thlyy  Our  venturing  on  the  occasions  of  sin,  or  committing 
it  presumptuously,  without  considering  the  heinous  aggrava- 
tions thereof,  or  the  danger  that  will  ensue  to  us  thereby  ;  these 
things  will  certainly  bring  on  us  a  very  great  degree  of  hard- 
ness of  heart. 

But,  since  there  are  some  who  are  afraid  of  falling  under 
this  judgment,  and  are  ready  to  complain,  that  the  hardness, 
which  they  find  in  their  own  hearts,  is  of  a  judicial  nature  ;  this 
leads  us  to  enquire, 

[2.]  What  is  the  difference  between  that  hardness  of  heart, 
which  believers  often  complain  of,  and  judicial  hardness,  which 
is  considered,  in  this  answer,  as  a  punishment  of  sin.  There  is 
nothing  that  a  believer  more  complains  of,  than  the  hardness 
and  impenitency  of  his  heart,  its  lukewarmness  and  stupidity 
under  the  ordinances  ;  and  there  is  nothing  that  he  more  de- 
sires, than  to  have  this  redressed,  and  is  sometimes  not  with- 
out a  degree  of  fear,  lest  he  should  be  given  up  to  judicial  hard- 
ness ;  and  therefore,  to  prevent  discouragements  of  this  nature, 
let  it  be  considered, 

(1.)  That  judicial  hardness  is  very  seldom  perceived,  and 
never  lamented ;  a  broken  and  a  contrite  heart  is  the  least  thing 
that  such  desire  :  But  it  is  otherwise  with  believers ;  for,  as  it 
is  said  of  Hezekiah,  that  he  xvas  humbled  for  the  pride  of  his 
hearty  2  Chron.  xxxii.  26.  so  all  they,  who  have  the  truth  of 
grace,  and  none  but  such,  are  exceedingly  grieved  for  the  hard- 
ness of  their  heart,  which  is  an  argument  that  it  is  not  judicial, 
how  much  soever  it  be,  in  common  with  every  sin,  the  result 
of  the  corruption  of  nature,  and  the  imperfection  of  thi&  present 
state. 

(2.)  Judicial  hardness  is  perpetual ;  or,  if  ever  there  be  any 
yemorse,  or  relenting,  or  the  soul  is  distressed,  by  reason  of  its 
guilt,  or  the  prevalency  of  sin,  it  is  only  at  such  times  Avhen  he 
is  under  some  outward  afflictions,  or  filled  with  a  dread  of  the 
wrath  of  God ;  and,  as  this  wears  off,  or  abates,  his  stupidity 
returns  as  much,  or  more,  than  ever :  Thus  it  was  with  Pharaoh, 
when  he  was  affrighted  with  the  mighty  thundering  and  hail, 
with  which  he  was  plagued,  he  sent  for  Moses  and  Aaron^  and 
&aid  unto  them^  I  have  sinned;  the  Lord  is  righteous^  and  I  and 
my  people  are  wicked^  Exod.  ix.  2T.  but,  when  the  plague  was 
removed,  it  is  said,  that  he  sinned  yet  more^  and  hardened  his 
heart.  But  it  is  otherwise  widi  a  believer  ;  for  sometimes,  when 
no  adverse  dispensations,  with  respect  to  his  outward  circum- 
stances in  the  world,  trouble  him,  yet  he  is  full  of  complaints, 
and  greatly  afflicted,  that  his  heart  is  no  more  affected  in  holy 
duties,  or  inflamed  with  love  to  God,  or  zeal  for  his  glory,  or 


am  OF  THE  PUNISHMENT  OF  SIN. 

that  he  cannot  delight  in  him  as  he  would,  or  obtain  a  conipleat 
victory  over  in-dwelling  sin,  which  is  his  constant  burden ;  and> 
whenever  he  has  a  degree  of  tenderness,  or  brokenness  of  heart, 
under  a  sense  of  sin,  it  is  not  barely  the  fear  that  he  has  of  the 
ivrath  of  God,  as  a  sin-revenging  judge,  or  the  dreadful  conse- 
quences of  sin  committed,  that  occasion  it,  but  a  due  sense  of 
that  ingratitude  and  disingenuity,  which  there  is  in  every  act  of 
rebellion  against  him,  who  has  laid  them  under  such  inexpres- 
sible obligations  to  obedience. 

(3.)  Judicial  hardness  is  attended  with  a  total  neglect  of  all 
holy  duties,  more  especially  those  that  are  secret ;  but  that  hard- 
ness of  heart  which  a  believer  complains  of,  though  it  occasions 
his  going  on  very  uncomfortably  in  duty,  yet  it  rather  puts  him 
upon,  than  drives  him  from  it. 

(4.)  When  a  person  is  judicially  hardened,  he  makes  use  of 
indirect  and  unwarrantable  methods  to  maintain  that  false  peace, 
which  he  thinks  himself  happy  in  the  enjoyment  of;  that,  which 
he  betakes  himself  to,  deserves  no  better  character  than  a  re- 
fuge of  lies ;  and  the  peace  he  rejoices  in,  deserves  no  better  a 
name  than  stupidity  :  but  a  believer,  when  complaining  of  the 
hardness  of  his  heart,  cannot  take  up  with  any  thing  short  of 
Christ,  and  his  righteousness  ;  and  it  is  his  presence  that  gives 
him  peace ;  and  he  always  desires  that  faith  may  accompany  his 
repentance,  that  so,  whenever  he  mourns  for  sin,  the  comforta- 
ble sense  of  his  interest  in  him,  may  aiford  him  a  solid  and  last- 
ing peace,  which  is  vastly  different  from  that  stupidity  and  hard- 
ness of  heart,  which  is  a  punishment  of  sin. 

There  is  another  expression  in  this  answer,  which  denotes  lit- 
tle more  than  a  greater  degree  of  judicial  hardness,  when  it  is 
styled,  A  reprobate  sense^  or,  as  the  apostle  calls  it,  A  reprobate 
mind,  Rom.  i.  28.  which  God  is  said  to  have  given  them  up  to, 
"who  did  not  like  to  retain  him  in  their  knowledge ;  the  meaning 
of  which  is,  that  persons,  by  a  course  of  sin,  render  their  hearts 
so  hard,  their  wills  so  obstinate  and  depraved,  as  well  as  their 
understandings  so  dark  and  defiled,  that  they  hardly  retain  those 
notices  of  good  and  evil,  which  are  enstamped  on  the  nature  of 
man,  and,  at  some  times,  have  a  tendency  to  check  for,  and  re- 
strain from  sin,  till  they  are  entirely  lost,  and  extinguished  by 
the  prevalency  of  corrupt  nature,  and  a  continued  course  of  pre- 
sumptuous sins  J  and,  as  the  result  hereof,  they  extenuate  and 
excuse  the  greatest  abominations  :  Thus  Ephraim  is  represent- 
ed, as  saying.  In  all  my  labours,  they  shall Jind  none  iniquity  in 
me  that  were  sin,  Hos.  xii.  8.  whereas  God  says  in  a  following 
verse,  that  they  provoked  hi?n  to  anger  most  bitterly,  ver.  14. 
and,  after  this,  they  entertain  favourable  thoughts  of  the  vilest 
actions,  as  some  are  represented  doing,  Who  call  evil  good,  and 


OF  THE  PUNISHMENT  OF  SIN.  133 

good  evil ;  that  put  darkness  for  light,  and  light  for  darkness  ; 
that  put  bitter  for  sxveet,  and  sxvcet  for  bitter  y  Isa.  v.  20. 

4.  The  next  spiritual  judgment  mentioned  in  this  answer,  as 
a  punishment  for  sin,  is  a  person's  being  given  up  to  vile  affec^ 
tions.  This  God  is  said  to  have  done,  to  those  wliom  the  apos- 
tle describes,  as  giving  themselves  over  to  the  comynitting  of  those 
sins,  which  are  contrary  to  nature,  Rom.  i.  26.  such  as  all  men 
generally  abhor,  who  do  not  abandon  themselves  to  the  most 
notorious  crimes :  This  is  a  contracting  that  guilt,  which  is  re- 
pugnant to  those  natural  ideas  of  virtue  and  vice,  which  even 
an  unregenerate  man,  who  has  not  arrived  to  this  degree  of  im- 
piety, cannot  but  abhor.  These  are  such  as  are  not  to  be  named 
among  Christians,  or  thought  of,  without  the  utmost  regret,  and 
an  afflictive  sense  of  the  degeneracy  of  human  nature. 

5.  The  last  thing  mentioned  in  this  answer,  in  which  the  in- 
ward punishment  of  sin,  in  this  life,  consists,  is,  Horror  of  con- 
science. Under  the  foregoing  instances  of  spiritual  judgments, 
conscience  seemed  to  be  asleep,  but  now  it  is  awakened,  and 
that  by  the  immediate  hand  of  God,  and  this  is  attended  with  a 
dread  of  his  wrath  falling  upon  it :  horror  and  despair  are  the 
result  hereof;  The  arroxvs  of  the  Almighty  are  zvithin  him,  the 
poison  xuhereof  drinketh  up  his  spirit ;  the  terrors  of  God  do  set 
themselves  in  array  against  him.  Job  vi.  4.  and,  Terrors  take 
hold  on  him  as  waters  ;  a  tempest  stealeth  him  axvay  in  the  night, 
Ihe  east  xvind  carrieth  him  axvay,  and  he  departeth;  and,  as  a 
storm,  hurlcth  him  out  of  his  place.  For  God  shall  cast  upon  him, 
and  not  spare ;  he  xvouldfain  flee  out  of  his  hand,  chap,  xxvii. 
20—22. 

This  differs  from  those  doubts  and  fears,  which  are  common 
to  believers,  inasmuch  as  it  is  attended  with  despair,  and  a 
dreadful  view  of  God,  as  a  God  to  xvhom  vengeance  belongethy 
and  is  attended,  as  the  apostle  says,  xvith  a  certain  fearful  look- 
^^i'fo^'  of  judgment,  andfery  indignation,  xvhich  shall  devour 
the  adversaries,  Heb.  x.  27.  Before  this,  he  took  a  great  deal 
of  pains  to  stifle  convictions  of  conscience,  but  now  he  would 
fain  do  it,  but  cannot ;  which  is  a  sad  instance  of  the  wrath  of 
God  pouring  forth  gall  and  wormwood  into  it,  when  he  says, 
to  use  the  prophet's  words.  Thine  own  xvickedness  shall  correct 
thee,  and  thy  backslidings  shall  reprove  thee,  Jer.  ii.  19. 

But,  now  we  are  speaking  concerning  horror  of  conscience, 
we  must  take  heed,  lest  we  give  occasion  to  doubting  believers, 
who  are  under  great  distress  of  soul,  through  a  sense  of  sin,  to 
apply  what  has  been  said,  to  themselves,  for  their  farther  dis- 
couragement, and  conclude,  that  this  is  a  judicial  act  of  God, 
and  a  certain  evidence,  that  they  have  not  the  truth  of  grace  : 
Therefore  we  may  observe,  that  there  is  a  difference  between 
this  horror  of  conscience,  which  we  have  been  describing,  and 


Ijf4  OF  THE  PUNlSHMEIifT  OS  SIN. 

that  distress  of  soul,  which  believers  are  often  liable  to,  in  three 
respecis. 

(1.)  The  former,  under  horror  of  conscience,  flee  from  God, 
as  from  an  enemy,  and  desire  only  to  be  delivered  from  his 
wrath,  and  not  from  sin,  the  occasion  of  it ;  whereas  the  belie- 
ver desires  nothing  so  much,  as  that  his  iniquity,  which  is  the 
occasion  of  it,  may  be  subdued  and  forgiven,  and  that  he  may 
have  that  communion  with  God  which  he  is  destitute  of;  and, 
in  order  thereunto,  he  constantly  desires  to  draw  nigh  to  him. 
in  ordinances,  and,  if  he  cannot  enjoy  him  he  mourns  after  him  : 
Thus  the  Psalmist  complaineth,  as  one  in  the  utmost  dtgree  of 
distress,  Thy  wrath  lieth  hard  upon  me^  and  thou  hast  abided 
me  with  all  thy  zuaves^  Psal.  Ixxxviii.  7.  yet  he  says,  Unto  thee 
have  I  cried,  0  Lord,  atid  in  the  morning-  shall  7ny  prayer  pre* 
•Vent  thee,  ver.  13. 

(2.)  The  one  reproaches  God,  and  entertains  unworthy 
thoughts  of  him,  as  though  he  were  severe,  cruel,  and  unjust 
to  him  ;  whereas  the  other,  with  an  humble  and  penitent  frame 
of  spirit,  complains  only  of  himself,  acknowledges  that  there  is 
no  unrighteousness  with  God,  and  lays  all  the  blame  to  his  own 
iniquity. 

(3.)  Horror  of  conscience,  when  it  is  judicial,  seldom  con- 
tinues any  longer,  than  while  a  person  is  under  some  outward 
afflictive  dispensation  of  providence,  under  which  sin  is  increas- 
ed, and  the  removal  thereof  leaves  him  as  stupid  as  he  was  be- 
fore :  whereas  it  is  otherwise  with  a  believer  ;  for  the  removal 
of  God's  afflicting  hand,  as  to  outward  troubles,  will  not  afford 
him  any  remedy  against  his  fears,  unless  sin  be  mortified,  and 
God  is  pleased  to  lift  up  the  light  of  his  countenance  upon  him, 
and  give  him  joy  and  peace  in  believing. 

Secondly,  Having  considered  the  zVnfar^  punishments  of  sin, 
in  this  life  v/e  are  now  to  speak  something  concerning  those, 
which,  in  this  answer,  are  styled  outward,  of  which  some  are  the 
immediate  consequence  of  the  first  entrance  of  sin  into  the  world, 
and  others  are  increased  by  the  frequent  commission  thereof; 
the  former  includes  in  it  the  curse  of  God  upon  the  creature 
for  our  sakes,  and  our  liableness  to  death ;  the  latter  respects 
those  various  other  evils  that  befal  us,  of  which  some  are  perso- 
nal, and  others  relative  ;  accordingly,  many  evils  are  said  to  be- 
fal us,  in  our  bodies,  names,  estates,  relations,  and  employments, 

1.  The  curse  of  God  was  denounced  against  the  a-eatures, 
immediately  after  man's  apostasy  from  him  :  This  is,  in  part, 
contained  in  the  threatning.  Cursed  be  the  ground  for  thy  sake. 
Thorns  and  thistles  shall  it  bring  forth  to  thee  ;  by  the  sweat  of 
thy  face  shalt  thou  eat  bread,  till  thou  return  to  the  ground,  Gen. 
iii.  17 — 19.  and  it  is  very  elegantlv  described  by  the  apostle,  who 
speaks  of  faj  the  creature  as  subject  to  vajiity,  not  willingly^ 

{a)  ^Imc.  means  aniipaj  natum  in  maTi.  The  rdiefef  the  body  is  spoken  of. 


OF  THE  PUNISHMENT  OF  SlN.  133 

but  by  reason  ofhim^  ruho  hathaubjected  the  same  in  hope;  (b)  and 
ot  the  -whole  creation'' s  groaning  and  travelling  in  pain  together 
until  noxu^  Rom.  viii.  20 — 22.  the  gcneriil  scope  and  citsign 
whereof  seems  to  be  this,  that  it  retains  the  visible  marks  of 
the  curse  of  God,  which  ioliowed  upon  man's  sin.  This  I  ra- 
ther think  to  be  the  sense  thereot,  than  to  suppose,  as  some  do, 
that  the  creature^  here  spoken  of,  is  the  Gentile  world,  and  the 
■vaniti/^  whica  they  were  subject  to,  that  idolatry  which  they 
were  universally  addicted  to ;  for  that  does  not  seem  to  agree 
■with  what  the  apostle  says,  when  he  supposes  that  their  subjec- 
tion to  this  vanity  was  not  willingli/,  neither  can  it  well  be  call- 
ed the  bondage  oj' corruption.  But  if,  on  the  other  hand,  we  lake 
it  for  that  part  of  the  creation,  which  was  more  immediately 
designed  for  the  use  of  man,  being  abused,  and  so  subject  to 
that  vanity,  which  is  the  consequence  of  his  fall,  this  agrees 
very  well  with  its  being  7iot  willi?jgli/  ;  for  he  is  speaking  here 
of  creatures  not  endowed  with  understanding  and  will,  yet  abus- 
ed by  those  that  are,  and  therefore  their  subjection  to  man's  va- 
nity, is  not  so  much  from  themselves,  as  from  man's  sin ;  and 
then  he  speaks  of  the  liableness  of  all  these  things  to  corruption, 
as  the  wx)rld  is  decaying  and  growing  toward  a  dissolution. 
How  far  this  curse  of  God,  on  the  creature,  extended  itself, 
whether  only  to  this  lower  world,  or  to  the  heavenly  bodies 
themselves,  such  as  the  sun,  moon,  and  stars,  I  pretend  not  to 
determine;  tor  I  desire  not  to  extend  my  conjectures  beyond 
the  line  of  scripture,  which  speaks  of  the  earthy  as  cursed  for 
vuvi's  sake;  and  how  far  the  other  parts  of  nature,  are  liable  to 
corruption,  or  inclined  towards  a  dissolution,  it  is  hard  to  say. 
All  that  I  shall  add,  on  this  head,  is,  that,  v/hen  this  is  called 
a  punishment,  which  is  consequent  on  man's  sin,  it  more  espe- 
cially respects  man,  who  is  the  only  subject  of  punishment  in 
this  world :  inanimate  creatures  are  the  matter,  in  which  he  is 
punished,  but  he  alone  is  the  subject  thereof. 

2.  There  are  other  evils  that  befal  us,  in  which  we  are  more 
immediately  concerned,  and  these  are  either  personal  or  rela- 
tive ;  and,  accordingly, 

(1.)  We  are  liable  to  bodily  diseases,  which  are  a  continual 
weakness,  or  decay  of  nature ;  and  afterwards  to  death,  v,^hich 
is  the  dissolution  of  the  frame  thereof.  All  the  pains  and  dis- 
orders of  nature,  whereby  our  health  is  impaired,  and  our  pas- 
sage, through  this  world,  rendered  uneas} ,  are  the  consequence 
of  our  sinful  and  fallen  state,  and,  in  that  respect,  are  sometimes 
styled,  a  punishment  of  sin  :  thus,  when  our  Saviour  healed  the 
man  that  was  sick  of  the  palsy,  he  intimates,  that  his  sickness 
was  the  consequence  of  sin,  by  the  mode  of  expression  used, 
Thy  sins  are  forgiven  thee^  Mat.  ix.  2.  and  the  Psalmist  speaks 

CbJ  ver.  20.  is  a  parenthesis,  except,  "in  ftobe!'  »  Waiteth  &c.  evns  qf  Cod  (\ 
lUnhpethattheqrecanrey^ci'  -/         v/ 


156  Oi   THE  PUNISHMENT  OF  SIK. 

of  God's  pardoning  the  iniquities  of  his  people^  and  healing"  all 
their  diseases,  Psal.  ciii.  3.  at  the  same  time  ;  in  this  respect, 
they  are  st)  led,  in  a  more  large  sense,  a  punishment  of  sin  :  but, 
when  they  have  a  mixture  of  the  wrath  of  God  in  them,  and 
are  not  rendered  subservient  to  our  good,  nor  included  among 
those  dispensations,  which  are  called  fatherly  chastisements,  as 
they  are  not  in  those  that  are  in  an  unjustified  state,  they  are, 
in  a  more  proper  sense,  punishments  of  sin.  Thus  the  diseases 
that  God  brought  on  the  Egyptians,  are  reckoned  among  the 
plagues  of  Egypt,  and  so  were  a  visible  instance  of  the  vindic- 
tive justice  of  God.  The  same  thing  may  be  said  of  death, 
which  is  the  dissolution  of  the  frame  of  nature,  which  is  a  con- 
sequence of  sin,  in  all,  and  in  the  most  proper  sense,  a  punish- 
ment of  sin,  in  those,  who  are  liable  not  only  to  the  stroke,  but 
the  sting  of  death,  and  thereby  are  brought  under  the  power 
of  the  second  death. 

(2,)  There  are  many  evils  that  befal  us  in  our  names,  when 
we  meet  with  reproaches  and  injurious  treatment,  as  to  what 
concerns  our  character  in  the  world,  from  those  who  act  as 
though  their  tongues  Avere  their  own,  and  they  were  not  ac- 
countable to  God,  for  those  slanders  and  revilings,  which  they 
load  us  with.  We  are,  in  this  case,  very  ready  to  complain  of 
the  injustice  done  us,  by  their  endeavouring  to  deprive  us  of 
that,  which  is  equally  valuable  with  our  lives  :  but  we  ought  to 
consider,  that  sin  is  the  cause  of  all  this,  and  God's  suffering 
them  thus  to  treat  us,  and  thereby  to  hinder  our  usefulness  in 
the  world,  must  be  reckoned  a  punishment  of  sin. 

(3.)  There  are  other  evils  that  befal  us  in  our  secular  con- 
cerns,  namely,  our  estates  and  employments  in  the  world,  which 
are  entirely  at  the  disposal  of  providence,  which  renders  us 
rich,  or  poor,  succeeds,  or  blasts,  our  lawful  undertakings.  This 
God  may  do,  out  of  his  mere  sovereignty,  without  giving  an 
accoimt  of  his  matters  to  any  one.  But  yet,  when  we  meet  with 
nothing  but  disappointments,  or  want  of  success  in  business, 
and  whatever  diligence,  or  industry,  we  use,  appears  to  be  to 
no  purpose,  and  adverse  providences,  like  a  torrent,  sweep 
aM'^ay  all  that  we  have  in  the  world,  and  poverty  comes  upon 
us,  like  an  armed  man,  this  is  to  be  reckoned  no  other  than  a 
punishment  of  sin. 

(4.)  There  are  other  evils,  which  we  are  exposed  to,  in  our 
relations,  by  which  we  understand,  the  wickedness  of  those 
who  are  nearly  related  to  us,  or  the  steps  they  take  to  ruin 
themselves,  and  cast  a  blemish  on  the  whole  family  to  which 
they  belong.  The  bonds  of  nature,  and  that  affection,  which  is 
the  result  thereof,  render  this  very  afflictive :  and  especially 
when  they,  who  are  related  to  us,  attempt  any  thing  against  us 
to  our  prejudice,  this  is  a  circumstance  that  sharpeneth  the  edge 
of  the  affliction.  And,  as  it  is  a  sin  in  them,  which  is  contrary 


OF  THt  PUNISHMENT  OF  SIN.  1S7 

lu  the  dictates  of  nature;  so  sometimes  we  may  reckon  it  si 
punishment  which  we  are  liable  to,  as  the  consequence  of  our 
sin  in  general.  But,  if  we  have  occasion  to  reflect  on  our  for- 
mer conversation,  as  not  having  filled  up  every  relation  with 
those  respective  duties,  that  it  engages  to ;  if  we  have  been  un- 
dutiful  to  our  parents,  or  unfaithful  servants  to  our  masters,  or 
broke  the  bonds  of  civil  society,  by  betraying  or  deserting  our 
friends,  and  setting  aside  all  those  obligations  which  they  have 
laid  us  under;  this  oftentimes  exposes  us  to  afflictive  evils  of 
the  like  nature,  whereby  the  affliction  we  meet  with  in  others, 
appears  to  be  a  punishment  of  our  own  sin.  Thus  concerning 
the  punishment  of  sin  in  this  life ;  from  whence  we  may  make 
the  following  remarks. 

1.  Whatever  evils  we  are  exposed  to  in  this  world,  we  ought 
to  be  very  earnest  with  God,  that  he  would  not  give  us  up  to 
spiritual  judgments.  The  punishments  of  sin,  which  are  out- 
ward, may  be  alleviated  and  sweetened  with  a  sense  of  God's 
love,  and  made  subservient;  to  our  spiritual  and  eternal  advan- 
tage. But  blindness  of  mind,  hardness  of  heart,  and  those  other 
evils,  which  tend  to  vitiate  and  defile  the  soul,  which  have  i» 
them  the  formal  nature  of  punishment,  these  are  to  be  dreaded 
like  hell ;  and,  as  we  are  to  be  importunate  with  God  to  pre- 
v^ent  them,  so  we  ought  to  watch  against  those  sins  that  lead 
to  them ;  and  therefore  let  us  take  heed  of  being  insensible,  or 
stupid,  under  any  afflictive  evils,  as  neglecting  to  hear  the  voice 
of  God,  who  speaks  by  them,  or  refusing  to  receive  instruction 
by  correction. 

2.  Let  us  not  be  too  much  dejected,  or  sink  under  those  out- 
ward afflictive  providences,  which  we  are  liable  to ;  for,  tliough 
they  be  the  consequence  of  sin,  yet,  if  we  have  ground  to  con- 
clude, by  faith,  that  our  sins  are  forgiven,  they  are  not  to  be 
reckoned  the  stroke  of  justice,  demanding  satisfaction,  and  re- 
solving never  to  remove  its  hand  from  us,  till  we  are  consumed 
thereby;  since  believers  often  experience,  what  the  prophet 
prays  for,  that  God  in  wrath  remembers  mercy ^  Hab.  iii.  2. 

3.  Let  us  take  heed  that  we  do  not  ascribe  afflictive  provi- 
dences to  chance,  or  content  ourselves  with  a  bare  reflection  on 
them,  as  the  common  lot  of  man  in  this  world,  who  is  horn  to 
trouble  as  the  sparks  jiy  upwards  :  For,  this  we  may  do,  and 
not  be  humbled  for  that  sin,  which  they  are  designed  to  bring  to 
remembrance,  as  they  are  to  be  reckoned  a  punishment  thereof^ 

4.  Let  us  not  murmur,  or  quarrel  with  God,  as  though  he 
dealt  hardly  with  us,  in  sending  afflictive  evils ;  but  rather  let 
us  bless  him,  how  heavy  soever  they  appear  to  be,  that  they 
are  not  extreme,  but  mitigated,  and  have  in  them  a  great  mijr- 
ture  of  mercy.  Thus  God  says,  concerning  the  evils  that  he 
had  brought  upon  Israel,  that  in  mecimr?  he  would  debate  xvith 

Vpj..  II.  X  • 


Ijfg  &£  THE  PUNISHMENT  OF  SIN. 

ihem^  who  stayeth  his  rough  wind  in  the  day  of  the  east  rvindr 
and  by  this  shall  the  iniquity  of  Jacob  be  purged^  Isa.  xxvii.  8, 
9.  and,  by  this  means,  God  not  only  afflicts  us  less  than  our  ini- 
quities deserve,  but  brings  good  to  us  thereby  in  the  end.  If 
the  guilt  of  sin  is  taken  away,  we  have  ground  to  conclude,  that 
all  these  things  shall  work  together  for  good^  as  he  has  promised 
they  shall,  to  those  that  love  him.  This  leads  us  to  consider, 

II.  The  punishment  of  sin  in  the  world  to  come.  Though 
the  wrath  of  God  be  revealed,  in  many  instances,  in  a  very  ter- 
rible manner,  as  a  punishment  of  sin  in  this  life,  yet  there  is  a 
punishment  unspeakably  greater,  which  sinners  are  liable  to,  in 
the  world  to  come.  That  this  may  appear,  let  us  consider  the 
following  propositions. 

1.  That  the  soul  exists  after  its  separation  from  the  body  by 
death ;  which  is  evident,  from  the  immateriality  thereof,  and  its 
being  of  a  different  nature  from  the  body.  This  was  known  and 
proved  by  the  light  of  nature ;  so  that  the  very  heathen,  who 
had  no  other  light  than  that  to  guide  them,  discover  some 
knowledge  of  it.  But  this  is  more  plain  from  scripture ;  as  when 
it  is  said.  Fear  not  them  which  kill  the  body^  but  are  not  able  to 
kill  the  soul;  but  rather  fear  himy  which  is  able  to  destroy  both 
soul  and  body  in  hcU.,  Matt.  x.  28. 

2.  The  soul  thus  existing,  though  separate  from  its  body, 
must  be  supposed  to  retain  those  powers  and  capacities  it  had, 
while  united  to  it,  which  are  proper  to  it,  as  a  spirit,  and  parti- 
cularly as  the  subject  of  moral  government ;  and  those  powers 
and  capacities  may  also  be  supposed  to  be  in  it  in  a  greater  de- 
gree, when  dislodged  from  the  body,  which  is  a  great  hindrance 
to  it  in  its  actings,  as  every  one  sensibly  experiences ;  therefore 
it  follows, 

3.  That  it  cannot  but  be  happy,  or  miserable,  in  another 
world ;  for  there  is  no  middle  state  between  these  two.  This 
is  farther  evident  from  what  was  observed  in  the  last  proposi- 
tion, concerning  the  continuance  and  increase  of  its  powers  and 
faculties,  whereby  it  is  rendered  more  capable  thereof,  than  it 
js  now. 

4.  If  it  goes  out  of  this  world,  under  the  weight  and  guilt  of 
sin  upon  it,  it  must  retain  that  guilt,  because  there  is  no  sacri- 
fice for  sin,  extending  itself  to  that  world  j  no  mediator,  no  gos- 
pel, or  means  of  grace ;  no  promises  of,  or  way  to  obtain  for- 
giveness? therefore, 

5.  Wicked  men,  whose  sins  are  not  forgiven  in  this  worlds 
are  the  subjects  of  punishment  in  the  other. 

6.  This  punishment  cannot  be  castigatory,  or  paternal,  or 
consistent  with  the  special  love  of  God,  or,  for  their  advantage, 
as  the  punishments  of  the  sins  of  believers  are  in  this  world, 
since  it  is  always  expressed  as  the  stroke  of  vindictive  justice, 
demanding  Stitisfaction  for  sins  commilted. 


OF  THE  PUNISHMENT  OF  SIN.  159 

7.  Some  are  happy  in  a  future  state,  namely,  tliose  who  are 
justified ;  for,  xvhom  he  justified^  them  he  also  glorrfied^  Rom. 
viii.  30.  But  this  is  not  the  privilege  of  all ;  therefoie  they  who 
are  not  justified,  or  whose  sins  are  not  pardoned,  are  the  sub- 
jects of  the  punishment  of  sin  in  the  ^v^orld  to  come.  This  is  a 
very  awful  subject,  and  should  be  duly  improved,  to  awaken 
our  fears,  and  put  us  upon  using  those  means,  which  God  has 
ordained  to  escape  it.  But  I  shall  not,  in  this  place,  enlarge 
upon  it,  since  it  is  particularly  insisted  on  under  another  an- 
swer,* and  therefore  I  shall  only  observe,  that,  as  sin  is  objec- 
tively infinite,  as  being  against  an  infinite  God,  it  deserves  eter- 
nal punishment.  And  therefore  all  the  punishments  inflicted  on 
sinners,  in  this  world  are  not  proportioned  to  it;  and  conse- 
quently there  are  vials  of  wrath,  reserved  in  store,  to  be  poured 
on  those,  who  wilfully  and  obstinately  persist  in  their  rebellion 
against  God,  and  the  punishment  will  be  agreeable  to  the  nature 
of  the  crime  ;  so  that  as  sin  is  a  separation  of  the  heart  and  af- 
fections from  God,  and  contains  in  it  a  disinclination  to  con- 
verse with  him,  as  well  as  unmcetness  for  it,  the  punishment 
thereof  will  consist  in  a  separation  from  his  comfortable  pre- 
sence, and  that  is  to  be  separated  from  the  fountain  of  blessed-^ 
«es3,  which  must  render  the  soul  beyond  expression,  misera- 
ble. This  is  generally  called  a  punishment  of  loss  ;  and  there  is 
besides  it,  a  punishment  of  sense,  expressed  by  those  gi-ievous 
torments,  which  are  to  be  endured  in  soul  and  body ;  the  soul, 
in  a  moral  sense,  may  be  said  to  be  capable  of  pain,  as  it  has 
an  afflictive  sensation  of  those  miseries  which  it  endures ;  and 
the  body  is  so  in  a  natural  sense,  which,  as  it  has  been  a  partner 
with  the  soul  in  sinning,  must  likewise  be  so  in  suffering.  And 
this  farther  appears  inasmuch  as  the  body  endures  several  pains 
and  evils,  as  punishments  of  sin  in  this  life,  which  shall  be  con- 
tinued, and  increased  in  another.  This  is  usually  expressed  by 
that  punishment,  which  is  most  terrible,  namely,  of  fire ;  and 
the  place  in  which  it  is  inflicted,  is  hell,  and  the  duration  there- 
of is  to  eternity.  But  of  these  things  elsewhere,  (a) 

*  See  Quest.  Ixxxix. 

(a)  Tlie  faculties  of  the  soul  speak  it  made  for  eternity;  particularly  con- 
science points  to  a  time  of  retribution.  The  same  truth  may  be  deduced  from 
ttie  holiness,  justicp,  and  even  tlie  goodness  of  God;  from  the  moral  agency  df 
snan  ;  from  the  course  of  the  conduct  of  men;  and  from  the  unequal  administrs- 
lion  of  justice :  but  the  solid  and  clear  proofs  are  found  in  the  word  of  God.  How 
pitiable  the  condition  of  tliat  man,  who  having  spent  his  life  williout  a  view  to  a, 
final  account,  has  no  other  hope  in  thehourofdeatli,  except  that  which  is  found- 
ed upon  the  groundless  supposition,  that  God  will  cease  to  be  holy,  just,  and 
ti'ue ;  that  he  will  change  from  his  origmal  purpose,  subvert  the  order  of  his  go- 
vernment, and  surrender  the  demands  ot  religion,  conscience,  and  reason,  to  .save 
the  guilty  in  their  sins. 

Humanity  would  lead  us  to  entertain  a  secret  vrisb,  that  the  impenitent  should 


160  OF  MAN  S  RECOVERY. 

Quest.  XXX.  Doth  God  leave  all  mankind  to  perish  in  the  state 
cf  sin  and  miser ij  ? 

Answ.  God  will  not  leave  all  mankind  to  perish  in  the  state 
of  sin  and  misery,  into  which  they  fell  hy  the  breach  of  the 
first  covenant,  commonly  called,  the  covenant  of  works ;  but 
of  his  mere  love  and  mercy,  delivereth  his  elect  out  of  it, 
and  bringeth  them  to  an  estate  of  salvation  by  the  second 
covenant,  commonly  called  the  covenant  of  giace. 

HITHERTO  we  have  considered  man  as  made  upright, 
and  having  many  blessings  in  possession,  and  more  in 
expectation,  according  to  the  tenor  of  the  covenant  he  was  un- 

be  permitted  to  drop  into  non-existence,  and  that  the  demands  of  justice  should 
be  waved ;  but  this  sentiment  is  unadvised,  and  springs  from  an  ignorance  of  the 
demerit  of  sin;  defective  views  of  the  importance  of  rectitude  in  the  administra- 
tion of  the  div'me  government;  from  imperfect  conceptions  of  God's  perfections ; 
from  our  own  interest,  or  from  a  faulty  sympathy  for  the  undeserving.  Existence 
is  a  blessing;  but  when  prostituted  to  the  dishonour  of  the  Creator,  the  party 
will  not  be  at  liberty  to  throw  it  up  when  he  chooses,  and  thus  elude  the  de- 
mands of  justice. 

The  minds  of  the  unrenewed  are  directed  prevailingly  to  temporal  things ;  a 
total  separation  from  them,  is,  perhaps,  the  first  sense  of  punishment  which  is 
felt.  They  have  not  in  life  sought  eternal  happiness,  yet  they  generally  have 
supposed  it  possible  to  be  attained,  or  that  mercy  would  bestow  it.  The  dis- 
covery of  their  eternal  sep:u-ation  from  heaven,  the  society  of  the  blessed,  the 
beatific  vision  of  God,  from  fulness  of  joys,  and  rivers  of  pleasures,  will  produce 
abject  despair.  This  will  be  aggravated  by  the  reflection  that  they  might  have 
been  happy.  The  blessings  of  providence,  the  mercy  of  God  in  making  provision 
for  their  recovery,  the  love  and  compassion  of  Christ,  the  means  of  grace,  the  in- 
vitations and  warnings  of  the  Gospel,  all  abused  and  lost,  will  augment  their  re- 
morse to  an  inconceivable  degree.  The  malice  and  hon-ors  of  their  cursed  socie- 
ty of  fiends  and  damned  spirits,  will  be  another  source  of  torment. 

Great  as  these  distresses  may  be,  the  separate  spirits  are  dreading  greater 
evils.  **  Hast  thou  come  to  torment  us  before  the  time?"  When  the  judgment  has 
passed,  "  death"  the  bodies  which  hftd  been  dead,  "  and  hell"  the  spirits  wliich 
had  been  in  Hades,  "  shall  be  cast  into  the  lake  of  fire."  If  their  bodies  shall  be 
raised  spiritual,  incorruptible,  and  immortal,  which  is  affirmed  of  the  righteous; 
and  seems  probable,  because  the  earth  will  be  destroyed,  and  they  will  be  asso- 
ciated with  spirits,  yet  the  sense  of  the  pain,  which  arises  from  burning,  may  be 
given  and  continued  in  them  by  tlie  application  of  fire,  oreven  without  it. 

But  that  which  imbitters  all  their  distresses  in  the  highest  degree,  is,  that 
they  shall  be  eternal.  The  original  words  of  the  scripture  expressive  of  their 
perpetuity,  being  unrestrained  by  any  implied  or  expressed  limitation,  should  be 
understood  as  wlien  applied  to  Deity,  or  the  happiness  of  the  saints.  The  same 
•perpetual  duration  is  also  shown  by  negation,  which  is  the  sti'ongest  language. 
"  The  yuorm  dieth  not,  and  the  fire  is  not  quenched"  it  is  "  urujvenchable  fire,"  and 
*'  their  end^''  (or  linal  state,)  "  is  to  be  burned"  We  read  of  a  sin  which  shall 
"  not  be  forgiven."  "  J\/'ot  every  ove-^shall  enter  into  the  kingdom ;"  and  where 
Christ  is,  they  "  cannot  come."  Tliey  will  "  have  judgment  ivithout  mercy."  None 
of  these  things  are  true,  if  all  men  shnll  be  saved. 

Perhaps  justice  required  that  these  evils  should  be  disclosed ;  but  if  they  be 
unjust,  it  was  improper  to  threaten  them.  Our  aversion  to  them  springs  from 
our  ignorance  of  the  evil  of  sin.  Nevertheless,  the  sacrifice  of  Christ,  and  tho 
warnings  of  scripture,  speak  their  extent ;  and  f^e  continuance  of  the  damned  in 
BU)p  establishes  their  certainty. 


OF  man's  recovery.  161 

der.  We  have  also  observed  the  first  entrance  of  sin  into  the 
world,  with  all  those  miseries  that  attended  it ;  and  we  are  now 
led  to  speak  of  that  inestimable  display  of  divine  love  and  grace, 
which  appears  in  our  salvation,  which  is  considered  more  gene- 
rally in  this  answer  j  wherein  there  is, 

I.  Something  supposed,  namely,  that  if  God  had  left  man  in 
the  state  into  which  he  brought  himself  by  sin,  he  would  have 
perished  for  ever.  He  was  not  only  in  danger  of  I'uin  and  de- 
struction, but  sunk  into  it.  He  was  like  a  brand  in  the  fire,  that 
would  soon  have  been  consumed,  had  he  not  been  plucked  out 
of  it.  His  state  v/as  not  only  miserable,  but  hopeless,  inasmuch 
as  he  could  not  think  of  any  expedient  how  he  might  recover 
himself.  He  was  guilty,  and  no  creature  could  make  atonement 
for  him ;  separated  from  the  comfortable  presence  of  God, 
whose  terrors  made  him  afraid,  and  whose  hand  was  heavy 
upon  him;  neither  could  he  apply  himself  to  any  one,  who 
would  interpose  or  appear  in  his  behalf,  whereby  he  might  be 
restored  to  the  enjoyment  of  those  privileges,  which  he  had 
forfeited  and  lost.  What  tongue  can  express,  or  heart  be  suit- 
ably affected  with  the  misery  of  this  condition !  And  this  would 
have  been  our  deplorable  case  for  ever,  had  we  been  left  of  God 
in  our  fallen  state.  But  we  have,  in  the  gospel,  a  door  of  sal- 
vation opened,  or  glad  tidings  proclaimed  therein,  to  those  who 
were  sunk  as  low  as  hell,  which  is  the  only  spring  and  hope  of 
comfort,  to  those  who  are  afflicted  with  a  sense  of  their  sin  and 
misery*  Accordingly,  it  is  farther  observed, 

II.  That  God  will  not  leave  all  mankind  to  perish  in  that 
state,  but  designed  to  deliver  his  elect  out  of  it,  and  bring  them 
into  a  state  of  salvation.  That  God  designed  not  to  leave  man- 
kind in  this  miserable  condition,  appears  from  the  discovery 
he  has  made  of  the  way  of  salvation  which  was  contained  in 
that  promise,  which  God  gave  to  our  first  parents,  respecting 
the  seed  of  the  rvoman^  who  was  to  break  the  serpent's  head; 
or  the  Saviour's  being  manifested  that  he  viiq-ht  destroy  the 
"ii'orks  of  the  devil;  and  all  the  promises  contained  in  the  gos- 
pel, are,  as  it  were,  a  farther  improvement  on  it,  or  a  continued 
declaration  of  God's  purpose  relating  to  the  salvation  of  his 
people.  The  work  of  redemption  wrought  out  bv  Christ,  as  God 
incarnate,  was  a  wonderful  discovery  of  this  great  truth,  that 
T'lod  had  a  design  to  recover  and  save  lost  sinners  ;  and  all  the 
gifts  and  graces  of  the  Spirit,  by  whom  the  redemption  pur- 
chased by  Christ,  is  applied,  and  that  joy  and  peace,  which 
they  have  in  believing,  which  are,  as  it  were,  the  first  fruits  of 
eternal  life,  these  are  all  a  convincing  proof  that  God  deter- 
mined not  to  leave  man  to  perish  in  his  fallen  state.  And  to 
this  we  may  add,  that  even  the  malice  and  rage  of  Satan,  and 
all  the  endeavours  used  by  him,  to  defeat  this  design,  and  the 


1^2  OF  man's  recovery. 

glorious  victory  which  God  enables  his  people  to  obtain  over 
him,  who  are  made  more  than  conquerors  through  him  that  loved 
them;  these  are  so  many  convincing  proofs,  that  God  designed 
not  to  leave  man,  in  his  ruined  condition,  but  to  make  known 
to  him  the  way  of  salvation ;  first,  to  make  him  meet  for  it,  and 
then  to  bring  him  to  the  possession  of  it. 

Salvation  is  an  inestimable  privilege,  containing  in  it  all  the 
ingredients  of  blessedness,  such  as  are  adapted  to  the  condition 
of  miserable  sinners;  and  it  is  a  very  comprehensive  one;  which 
will  appear,  if  we  consider  what  we  are  hereby  delivered  from^ 
and  what  we  are  possessed  of.  There  is  a  great  variety  of  bless- 
ings contained  in  the  former  of  these ;  as,  we  are  saved  from 
sin,  namely,  from  the  guilt  thereof  in  justification,  and  from  the 
dominion  thereof  in  sanctification,  and  from  that  bondage  wc 
were  liable  to,  whereby  we  were  in  perpetual  dread  of  the  wrath 
of  God,  desiring  to  fly  from  his  presence,  and  naturally  incli- 
ned to  yield  ourselves  subjects  and  slaves  to  his  greatest  ene- 
my :  all  these  we  are  delivered  from.  And  there  are  many  posi- 
tive blessings  and  privileges,  which  we  are  made  partakers  of; 
such  as,  grace  and  peace  begun  here,  and  perfected  in  glory 
hereafter ;  and  these  are  not  only  such  as  exceed  our  highest 
desert,  but  tend  to  make  us  completely  and  eternally  happy. 
Here  we  are  to  consider, 

1.  The  subjects  of  this  privilege.  Salvation  is  not  extended 
to  all  miserable  creatures ;  for,  fallen  angels,  who  were  the  first 
that  rebelled  against  God,  were  left  to  perish,  without  hope  of 
salvation,  being  reserved  for  ever  in  chains  under  darkness. 
And  as  for  fallen  man,  how  extensive  soever  the  proclamation 
of  salvation  in  the  gospel  is,  as  it  is  now  preached  to  all  nations, 
and  all  who  sit  under  the  sound  thereof,  are  commanded  and 
encouraged  to  press  after  it ;  yet  this  privilege  is  applied  only 
to  those  who  were  ordained  to  eternal  life.  The  purpose  of 
God,  relating  hereunto,  and  the  application  thereof,  are  joined 
together  in  that  golden  chain  of  salvation.  Whom  he  predestina- 
ted^ them  he  ako  called;  and  -whom  he  called^  them  he  also  justi^ 

Jied ;  and  whom  he  jiistijied,  them  he  also  glorified^  Rom.  viii. 
30.  But  this  has  been  more  particularly  considered  elsewhere*. 

2.  Here  is  the  only  moving  cause,  or  reason,  why  God  bestows 
this  great  salvation,  or  why  he  has  designed  to  bring  any  ol 
the  sons  of  men  to  it ;  and  that  is  his  mere  love  and  mercy. 
Salvation,  whether  considered  in  its  first  rise,  in  God's  eternal 
purpose,  or  in  the  execution  thereof  in  the  work  of  conversion 
and  sanctification,  as  well  as  in  the  completing  of  it  in  glorifi- 
cation, is  ascribed  to  the  sovereign  grace  and  mercy  of  God. 
Are  we  Chosen  in  Christ  to  be  holy^  or  predestinated  to  the  a- 
doption  of  children  by  him?  this  is  said  to  be  to  the  praise  oj' 


OF  MAh's  recovery.  163 

the  glory  of  his  grace,  Eph.  i.  4 — 6.  And  the  apostle  elsewhere, 
when  resolving  this  great  privilege  of  salvation,  in  all  the 
branches  of  it,  namely,  regeneration,  renovation,  and  justifica- 
tion, into  the  same  original  cause  and  ground  thereof,  to  wit, 
the  kindness,  love,  and  grace  of  God,  excludes  all  those  works 
of  righteousness  which  we  have  done,  from  being  the  induce- 
ment, or  moving  cause  leading  to  it,  Tit.  iii.  4 — 7.  so  that  it 
was  the  grace  of  God  that  laid  the  foundation  stone,  and  it  is 
that  that  brings  the  work  to  perfection. 

To  make  this  farther  appear,  let  it  be  considered,  that  salva- 
tion must  either  be  of  grace,  or  of  debt ;  either  the  result  of 
God's  free  favour  to  us,  or  it  must  proceed  from  some  obligation, 
which  he  is  laid  under  by  us,  to  confer  this  privilege  upon  us* 
Now  it  is  certain,  that  it  cannot  take  its  rise  from  any  obliga- 
tion that  we  can  lay  on  him  j  for  whatever  difference  there  is 
between  the  best  of  saints  and  the  worst  of  sinners,  it  is  from 
God,  and  not  from  the  sinner  himself.  We  have  nothing  but 
what  wejirst  received  from  him,  of  whom,  arid  through  rvhom^ 
and  to  xvhom  are  all  things,  Rom.  xi.  35,  36. 

Moreover,  this  salvation  must  be  conferred,  in  such  a  way, 
as  redounds  to  the  glory  of  him,  who  is  the  author  of  it,  where- 
by all  the  boasting  in  the  creature  is  excluded,  and  therefore  it 
cannot  take  its  rise  from  any  thing  done  by  us ;  it  is  7iot  of 
■works,  lest  any  man  should  boast,  Eph.  ii.  9.  And,  indeed,  this 
13  contrary  to  the  main  design  of  the  gospel,  which  is,  that  no 
flesh  should  glory  in  his  presence.  And  the  circumstances  in 
which  those  are,  who  are  said  to  be  the  objects  of  salvation,  are 
such  as  argue  it  to  be  altogether  of  grace ;  for,  whom  did  the 
Son  of  Man  come  to  seek  and  to  save,  but  them  that  were  lost  ? 
or,  to  whom  was  the  way  of  salvation  discovered,  but  to  those 
who  were  going  astray  from  God,  and  were  neither  inclined  to 
return  to  him,  nor  apply  themselves  to  any  one,  who  might  di- 
rect them  how  to  regain  his  lost  favour  ?  And,  if  they  had,  it 
would  have  been  to  no  purpose ;  since  no  creature  could  make 
known  the  way  of  salvation,  any  more  than  apply  the  blessings 
contained  therein. 

Were  man  only  to  be  considered  as  a  creature,  and  so  not 
properly  the  object  of  salvation,  which  is  no  other  than  a  lost 
sinner ;  or  did  he  expect  nothing  else  but  some  effects  of  com- 
mon goodness,  or  the  blessings  of  nature,  he  could  not  expect 
them  in  a  way  of  merit ;  for  that  is  contrary  to  the  dependanct; 
of  the  creature  on  God ;  therefore  the  blessings  of  Providence 
must  be  considered  as  the  result  of  his  free  favour.  And  were 
man  in  a  sinless  state,  and  able  to  perform  perfect  obedience, 
as  he  was  at  first,  his  ability  hereunto  must  be  supposed  to  be 
an  unmerited  favour;  and  accordingly  the  obedience  performed 
would  be  no  other  than  a  just  debt  due  to  God.  and  therefore 


t64  OF  man's  recovery. 

would  afford  him  no  plea,  from  any  merit  of  condignity,  for  the 
conferring  any  privilege,  as  a  reward  thereof :  this  therefore, 
must  be  the  result  of  the  divine  favour. 

But,  when  we  consider  him  as  a  sinner,  he  is  altogether  una- 
ble to  do  what  is  good  ;  and  therefore,  if  salvation  were  entire- 
ly to  depend  on  our  performing  obedience,  so  that  any  failure 
therein  would  deprive  us  of  it,  we  should  never  attain  it ;  for 
this  obedience  would  be  so  imperfect,  that  God  could  not,  in 
honour,  accept  of  it.  But  alas !  fallen  man  is  so  far  from  any 
disposition,  or  inclination  to  perform  obedience,  that  his  heart  is 
naturally  averse  to  it;  The  carnal  mind  is  enmittj  against 
God;  for  it  is  not  subject  to  the  law  of  Godj  neither  indeed  can 
be.,  Rom.  viii.  7.  If  therefore,  such  an  one  is  saved,  and  that 
in  such  a  way,  that  God  is  pleased  to  love  him,  and  manifest 
himself  to  him,  it  must  be  a  wonderful  instance  of  divine  grace, 
which  no  one,  who  has  experienced  it,  can  think  on,  but  with 
admiration,  especially  when  considering  how  discriminating  it 
is ;  as  one  of  Christ's  disciples  said  unto  him,  Hozv  is  it  that 
thou  wilt  manifest  thyself  u7ito  its,  and  not  unto  the  world? 
John  xiv.  22. 

3.  Having  considered  salvation,  as  designed  for  all  the  elect, 
we  proceed  to  consider  the  means  of  their  attaining  it;  or  their 
being  brought  into  a  state  of  salvation  by  the  second  covenant, 
commonly  called  the  covenant  of  grace.  As  salvation  is  as- 
cribed to  the  grace  of  God ;  so  it  is  an  instance  of  condescend- 
ing goodness,  that  our  faith,  relating  hereunto,  should  be  con- 
firmed by  such  a  dispensation,  as  is  generally  styled  a  covenant. 
Thus  David,  speaking  concerning  it,  says.  He  hath  made  xvith 
me  an  everlasting  covenant,  ordered  in  all  things,  and  sure  ;  for 
this  is  all  my  salvation,  and  all  my  desire,  2  Sam.  xxiii.  5.  This 
covenant,  as  to  what  respects  the  parties  concerned  therein,  and 
the  manner  in  which  the  grace  of  God  is  displayed  in  it,  toge- 
ther with  the  various  dispensations,  or  administrations  thereof, 
is  particularly  considered  under  the  five  following  answers. 
The  only  thing,  that  remains  to  be  insisted  on  in  this,  is  its  be- 
ing called  the  Second  Covenant,  as  opposed  to  the  covenant  of 
works,  which  is  styled  the  First.  The  covenant  of  works  has 
been  considered  under  a  foregoing  answer  *  ;  and  therefore  all 
that  I  shall  observe,  concerning  it,  at  present,  is,  that  though 
life  was  promised  therein,  as  including  all  those  blessings, 
which  were  suited  to  the  state  of  man  in  innocency,  yet  there 
was  no  promise  of  salvation  in  it,  which  is  the  restoring  of  for- 
feited blessings,  or  a  recovery  from  a  state  of  death  and  ruin. 
In  this  respect,  the  covenant  of  grace  is  opposed  to  it. 

Again,  though  Adam  was  the  head  of  that  covenant,  whose 
obedience,  or  apostacy,  would  convey  life  or  death  to  all  hispos- 


OF  man's  recovery.  16i 

tcrity,  whom  he  represented,  yet  he  stood  not  in  the  relation  of 
a  Mediator,  or  surety,  to  them,  for  that  was  inconsistent  with 
the  dispensation  he  was  under,  and  is  apphcable  to  no  other  co- 
venant, than  that  which  we  are  considering,  as  thus  opposed 
to  it. 

Moreover,  perfect  obedience  was  demanded,  as  a  condition 
of  man's  attaining  life,  and  this  he  was  thoroughly  furnished  to 
perform ;  whereas,  in  the  covenant  of  grace,  if  God  should  in 
sist  on  our  performing  perfect  obedience,  the  condition  would 
be  in  its  own  nature  impossible,  and  therefore  we  should  here- 
by rather  be  excluded  from,  than  brought  into  a  state  of  salva- 
tion ;  and  whatever  obedience  we  are  engaged  to  perform,  as 
expectants  of  salvation,  this  is  entirely  owing  to  the  grace  of 
liod,  by  which  xve  are  xvhat  we  are^  as  well  as  attain  to  the 
blessings  we  hope  for :  Herein  the  covenant  of  works,  and  the 
covenant  of  grace,  differ. 

The  next  thing  that  we  are  to  observe,  is,  that  the  covenant 
of  grace  is  called  the  Second  Covenant ;  and  this  leads  us  to 
enquire,  whether  we  have  any  ground,  from  scripture,  to  con- 
clude, that  there  are  more  covenants  than  these  two ;  or,  at 
least,  whether  what  we  call  the  Second  Covenant,  or  the  cove- 
nant of  grace,  may  not  be  subdivided  into  two  covenants; 
since  the  apostle  seems  to  speak  of  two  covenants  made  with 
fallen  man,  viz.  one  that  was  made  with  the  Israelites,  given 
from  mount  Sinai,  which  was  designed  to  continue  no  longer 
than  that  dispensation  they  were  under,  lasted;  and  the  other 
is,  that  which  the  church  has  been  under,  ever  since  the  gospel 
dispensation  was  erected,  which  is  to  continue  to  the  end  of 
the  v/orld.  These  are  described  by  their  respective  properties, 
in  an  allegorical  way,  and  illustrated  by  a  similitude,  taken 
from  two  mountains,  Sinai  and  Sion;  and  two  persons,  men- 
tioned in  scripture.  Agar  and  Sarah :  The  former  of  these  is 
said  to  gender  unto  bondage ;  the  latter  brings  those,  who  are 
under  it  into  a  state  of  liberty.  Gal.  iv.  24.  £s?  seq.  and  one  of 
these  covenants  is  said  to  be  better  than  the  other,  and  particu- 
larly called  a  new  covenant ;  the  other  is  represented  as  decay' 
ing,  waxing  old,  and  ready  to  vanish  away,  Heb.  viii.  6,  8,  13. 

Moreover,  the  apostle  seems  to  speak  of  more  covenants 
tlian  one,  made  with  the  Jewish  church  ;  for  he  says,  that  to 
them  pertaineth  the  adoption,  and  the  glory,  and  the  covenants^ 
Rom.  ix.  4.  &c.  and  elsewhere,  speaking  concerning  the  Gen- 
tiles, as  aliens  from  the  commonzuealth  of  Israel,  he  adds,  that 
they  were  also  strangers  from  the  covenants  of  promise,  Eph.  ii, 
12.  which  seems  to  argue,  that  there  were  more  than  two  co- 
venants with  man ;  one  with  innocent  man  ;  the  other,  the  gos- 
pel-covenant, which  we  are  under;  and,  besides  these,  there 
were  other  covenants,  ipade  with  Israel,  which  seems  tp  carry 
Vol.  II.  Y 


166  OF  man's  recovery. 

in  it  the  appearance  of  an  objection,  to  what  was  before  ob- 
served, that  there  was,  in  reaUty,  but  two  covenants,  and  that 
whenever  we  read  of  any  covenant  in  scripture,  it  is  reducible 
to  one  of  them. 

This  may,  without  much  difficulty,  be  accounted  for,  con- 
sistently therewith,  if  we  consider  the  sense  of  those  scriptures 
above  mentioned. 

Firsts  As  to  those  scriptures,  that  seem  to  speak  of  two 
distinct  covenants,  made  with  fallen  man,  to  wit,  one  with  the 
Israelites,  the  other,  that  which  we  are  under,  they  really  in- 
tend nothing  more  than  two  different  dispensations  of  the  cove- 
nant of  grace  ;  in  which  sense  we  are  to  understand  the  apos- 
tle, when  he  speaks  of  the  two  covenants,  the  Old  and  the  Netv^ 
the  First  and  the  Second:  the  covenant  is  the  same,  though  the 
dispensation  of  the  grace  of  God  therein,  or  the  way  of  reveal- 
ing it  to  men,  differs.  But  this  will  be  more  particularly  in- 
sisted on  in  those  following  answers,  which  respect  the  vari*^ 
ous  administrations  of  grace,  under  the  Old  and  New  Testa- 
ment;  therefore  we  proceed, 

Secondhj^  To  enquire  into  the  meaning  of  those  other  scrip- 
tures, before-mentioned,  which  seem  to  speak  of  more  cove- 
nants than  one,  which  the  Jewish  nation  was  under.  By  the 
covenants  there  mentioned,  the  apostle  seems  to  refer  to  some 
different  times,  or  periods  of  the  church,  before  our  Saviour's 
incarnation,  of  which  some  divines  take  notice  of  four ;  in  each 
of  which,  there  was  something  new  and  distinct  from  the  rest, 
in  the  dispensation  of  divine  providence  towards  the  church. 
The  first  of  these  took  its  rise  from  the  promise  which  God 
gave  to  man,  as  soon  as  he  fell,  relating  to  that  salvation, 
which  was  to  be  brought  about,  in  its  proper  time,  by  the  seed 
of  the  woman.  The  second  period  of  the  church  began  after 
the  flood,  when  God  is  said  to  have  revealed  his  covenant  to 
Noah,  which  he  established  between  him  and  cdl  jiesh  upon  the 
earth.,  Gen.  ix.  17.  A  third  remarkable  period,  or  change  of 
affairs  in  the  church,  was,  when  (iod  called  Abraham  out  of 
an  idolatrous  country,  to  sojourn  in  the  land  of  promise.,  as  in 
a  strange  country.,  at  which  time  he  established  his  covenant 
with  him,  promising  to  be  a  God  to  him.,  and  his  seed.,  and  in- 
stituting circumcision  as  a  token  thereof  Gen.  xvii.  7 — 11.  upon 
which  occasion,  this  particular  dispensation  thereof  is  called, 
7^he  covenant  of  circumcision,  Acts  vii.  8.  The  fourth  and 
last  dispensation,  or  period,  which  more  especially  respected 
the  seed  of  Abraham,  as  increased  to  a  great  nation,  is  what  we 
read  of,  soon  after  they  were  delivered  from  the  Egyptian 
bondage,  when  God  was  pleased  to  separate  that  nation,  as  a 
peculiar  people  to  himself,  and  sent  Moses  from  mount  Sinai, 
where  he  appeared  to  them,  to  demand  their"  explicit  consent 


OF  THE  COVENANT  OF  GRACE.  167 

to  be  his  people ;  upon  which  occasion,  when  they  had  pro- 
mised, that  all  that  the  Lord  had  said,  they  would  do  and  bt 
obedient,  and  a  public  and  solemn  sacrijice  xvas  off'ercd,  and 
the  people  sprinkled  with  the  blood  thereof^  it  is  said,  They  saiv 
God,  and  did  eat  and  drink,  as  a  tarther  sign  and  ratification  of 
this  dispensation  of  the  covenant,  Exod.  xxiv.  1 — 11.  and  af- 
terwards many  statutes  and  ordinances  were  given  them,  con- 
taining those  laws,  which  God  required  of  them,  as  a  cove- 
nant people  ;  and  this  continued  till  the  gospel-dispensation, 
which  succeeded  it,  was  erected.  This  seems  to  be  the  mean- 
ing of  what  the  apostle  speaks,  in  the  scriptures  before  cited, 
when  he  says,  that  the  church  of  the  Jews  had  the  covenants, 
as  intending  nothing  else  thereby,  but  the  dispensation  of  the 
covenant  of  grace,  as  subdivided  into  several  periods,  during 
the  various  ages  of  the  church,  from  the  fall  of  Adam  to  our 
recovery  by  Christ.  Thereibre,  though  those  dispensations 
were  various,  yet  whatever  God  has  transacted  with  man,  in  a 
federal  way,  may  be  considered  under  two  general  heads  ;  the 
first  called  the  covenant  of  works;  the  other,  the  covenant  of 
grace ;  the  latter  of  which  is  to  be  farther  considered,  under 
the  following  answers. 


Quest.  XXXI.  With  xvhom  was  the  covenant  of  grace  made? 

Answ.  The  covenant  of  grace  was  made  with  Christ  as  the 
second  Adam ;  and  in  him,  with  idl  the  elect,  as  his  seed. 

AS  the  covenant  of  grace  is  opposed  to  that  which  was  made 
with  Adam,  as  the  head  of  mankind,  so  it  is  consider- 
ed in  this  answer,  as  made  with  the  second  Adam,  and,  in 
him,  with  all  his  elect,  who  are  described,  by  the  Psalmist,  as 
a  seed  that  shoidd  serve  him,  -which  should  be  accounted  to  the 
Lord  for  a  generation,  Psal.  xxii.  30.  and  the  prophet  Isaiah, 
speaking  of  them,  says,  He  shall  see  his  seed,  Isa.  liii.  10.  In 
explaining  this  answer,  we  shall  consider, 

I.  What  we  are  to  understand  by  a  covenant  in  general,  and 
more  particularly  how  it  is  to  be  understood,  as  used  in  scrip- 
ture. The  word  commonly  used  in  the  Old  Testament,*  to 
signify  a  covenant,  being  taken  in  several  senses,  may  be  bet- 
ter understood,  by  the  application  thereof,  in  those  places, 
where  we  find  it,  than  by  enquiring  into  the  sense  of  the  root, 
from  whence  it  is  derived.  Sometimes,  indeed,  it  signifies 
such  a  compact  between  two  parties,  as  agrees  with  our  com- 
mon acceptation  of  the  word,  especially  when  applied  to  trans- 
actions between  man  and  man ;  as  in  the  covenant  between 
Abraham,  and  those  neighbouring  princes,  that  were  confedf 


169  OF  THE  COVENANT  OF  GRACEr 

rate  xvith  him,  where  the  same  word  is  used,  in  Gen.  xiv.  13^ 
and  in  the  covenant  between  Isaac  and  Abimelech,  mentioned 
in  Gen.  xxvi.  38,  29.  and  in  that  between  Jonathan  and  Da- 
vid, in  1  Sam.  xx.  16,  17.  in  all  which  instances  there  was  mu- 
tual stipulation,  and  re-stipulation,  as  there  is  in  human  cove- 
nants ;  and,  for  this  reason,  some  apply  those  ideas  to  the 
word,  when  it  is  used  to  signify  God's  entering  into  covenant 
with  man. 

But  there  is  another  acceptation  thereof  when  God  is  re- 
presented as  making  a  covenant  with  man  which  is  more  agree- 
ble  to  the  divine  perfections,  and  that  infinite  distance  there  is- 
between  him  and  us ;  therefore  We  find  in  several  places  of 
scripture,  that  when  God  is  said  to  make  a  covenant  there  is 
an  intimation  of  some  blessings  which  he  would  bestow  upon 
his  people,  without  any  idea  of  stipulation,  or  re-stipulation, 
annexed  to  it :  thus  we  read,  in  Jer.  xxxiii.  20.  of  God's  cove' 
nant  of  the  day  and  night,  or  that  there  should  be  day  and  night 
in  their  season ;  and,  in  Gen.  xi.  9,  10,  11,  of  God's  establish- 
ing his  covenant  xvith  Noah,  and  his  seed,  and  every  living 
creature,  that  alljiesh  should  not  be  cut  off  any  more,  by  the 
xvaters  of  a  Jlood.  And,  in  Ezek.  xxxiv.  25.  when  God  pro- 
mises to  cause  evil  beasts  to  cease  out  of  the  land,  and  that  his 
people  should  dxvell  safely  in  the  wilderness,  and  that  he  would 
confer  several  other  blessings  upon  them,  mentioned  in  the  fol- 
lowing verses  J  this  is  called,  his  making  with  them  a  cove- 
Tiant  of  peace*  And,  when  God  promises  spiritual  blessings 
to  his  people,  in  Isa.  lix.  21.  he  says.  This  is  my  covenant 
xvith  them ;  my  Spirit  that  is  upon  thee,  and  the  xvords  that  I 
have  put  into  thy  mouth,  shall  not  depart  out  of  thy  mouth,  nor 
out  of  the  mouth  of  thy  seed,  ?ior  out  of  the  mouth  of  thy  seed^s 
seed,  saith  the  Lord,  from  henceforth,  and  for  ever. 

Moreover,  sometimes  the  Hebrew  word,  which  we  trans- 
late covenant,  is  used  to  signify  a  statute,  or  ordinance,  which 
God  has  established,  or  appointed,  in  his  church:  thus,  in 
Numb,  xviii.  19.  when  God  ordained,  that  Aaron  and  his  sons 
should  have  the  heave-offerings  of  the  holy  things,  he  says. 
These  have  I  given  thee,  aiid  thy  sons  and  thy  daughters  xvith 
thee,-  to  be  a  statute  for  ever,  and  adds,  in  the  words  imme- 
diately following,  It  is  a  covenant  of  salt  for  ever,  before  the 
Lord, 

And  as  for  the  word  used  in  the  New  Testament,*  by  which 
Jhe  LXX  generally  translate  the  Hebrew  word,  before-men- 
tioned, in  the  Old  Testament,  this  signifies-  the  same  thing ; 
so  that  both  the  words  imply  little  more  than  a  divine  estab- 
lishment or  ordinattce,  in  which  God  gives  his  people  ground 
to  expect  promised  blessings,  in  such  a  way,  as  redounds  most; 
to  bis  own  glory;  and  at  the  same  time,  they,  who  are  expef-- 


OF  THE  COVENANT  OF  GRACE.  169 

tants  thereof,  are  not  exempted  from  an  obligation  to  perform 
those  duties,  which  this  grace  obliges  them  to,  and  which  will 
be  an  evidence  of  their  right  to  them. 

And  I  cannot  but  farther  observe,  that  among  other  accep- 
tations of  the  word,  especially  as  used  by  the  apostle,  in  his 
epistle  to  the  Hebrews,  in  chap.  ix.  15 — 18.  it  signifies  a  Tes- 
tament ;  which  word  some  who  treat  on  this  subject,  rather 
choose  to  make  use  of,  than  to  call  it  a  covenant,  being  war-* 
ranted  so  to  do,  by  the  sense  given  of  it  in  this  scripture ;  and 
their  reason  for  it  is,  not  only  because,  as  the  apostle  says,  it 
was  confirmed  by  the  death  of  the  Testator ;  but  because  they 
conclude,  that  this  more  conduces  to  the  advancing  the  grace 
of  God,  in  this  dispensation,  than  to  style  it  a  covenant^  in  that 
sense,  in  which  the  word  is  commonly  used,  when  applied  to 
other  matters :  but  1  would  rather  acquiesce  in  that  medium, 
betwixt  both  extremes,  which  some  have  given  into,  who  join 
both  the  ideas  of  a  covenant  and  a  testament  together*,  and 
style  it,  in  some  respects,  a  covenant,  and,  in  others  a  testa- 
ment. If  it  be  called  a  covenant,  they  abstract  from  the  ideas 
thereof,  some  things,  that  are  contained  in  the  sense  of  the 
word,  as  applied  to  human  contracts,  and  add  to  it  other  things, 
contained  in  a  testament;  such  as  the  giving  or  bequeathing 
certain  legacies,  as  an  act  of  favour,  to  those  who  are  denomi- 
nated, from  thence,  legatees,  interested  in  those  gifts  that  are 
thus  disposed  of  by  the  will  of  the  testator.  Or  if,  on  the 
other  hand,  we  call  it  a  testament  it  seems  very  agreeable,  to 
this  dispensation,  to  join  with  it  the  idea  of  a  covenant,  more 
especially  as  to  what  contains  the  concern  of  Christ  herein,  as 
the  Head  thereof,  or  the  Person  in  whom  all  the  benefits,  con- 
tained in  this  testament,  are  first  reposed,  as  they  are  purcha- 
sed by  his  blood,  and,  as  the  consequence  thereof,  applied  by 
his  Spirit.  And  this  agrees  very  well  with  the  subject-matter 
of  this  answer,  in  which  the  covenant  is  said  to  be  made  with 
him,  and  with  the  elect  in  him,  as  well  as  with  %vhat  is  con- 
tained in  that  answer  immediately  following,  in  which  the  cove- 
nant of  grace  is  described  in  such  a  way,  as  they  describe  it, 
who  say  that  it  was  made  with  believers.  This  is  necessary 
to  be  premised,  that  we  may  not,  in  our  explication  of  this 
doctrine,  advance  any  thing  which  is  inconsistent  with  its  be- 
ing a  covenant  of  grace :  and,  that  \iq.  may  farther  consider 
this  matter,  we  shall  proceed  to  shew, 

II.  What  there  is  in  the  idea  of  a  covenant,  as  we  genei-ally 
understand  the  word,  M'hen  applied  to  signify  a  contract  be- 

♦  Thise  style  it,  Testantenio  FoeJus,  or  Foediis  Testamentariitm,  or  Tettamen- 
iin  Foederak. 

\u^  Rather,  "  ratified  ever  a. dead  hodv,"  an  ancient  roodp  y'l'cfivpnaiitin'c. 


170  OF  THE  COVENANT  OF  GRACE. 

tween  man  and  man.  In  this  case,  there  are  two  parties,  one 
of  which  is  said  to  stipulate,  or  enter  into  a  covenant  with  the 
other,  in  which  he  makes  a  proposal,  that  he  will  confer  some 
favours  on  him,  upon  certain  conditions,  provided  he  will  o- 
blige  himself  to  fulfil  them  ;  and  the  other  party  complies  with 
the  proposal  made,  and,  in  expectation  of  those  advantages,  con- 
sents to  fulfil  the  conditions  enjoined,  and  accordingly  is  said 
to  re-stipulate ;  as  when  a  person  engages  another  to  be  his 
servant,  and  to  give  him  a  reward  for  his  service ;  and  the  o- 
ther  consents  to  serve  him,  in  expectation  of  the  wages  which 
he  engages  to  give  him :  in  this  case,  each  party  is  supposed 
to  be  possessed  of  something,  which  the  other  has  no  right  to, 
but  by  virtue  of  this  contract  made  between  them  :  thus  the  ser- 
vant has  no  right  to  the  rewards,  which  his  master  promises, 
nor  has  the  master  any  right  to  his  service,  but  by  mutual  con- 
sent. Each  party  also  pi'oposes  some  advantage  to  himself, 
and  therefore,  when  they  enter  into  this  agreement,  they  are 
supposed,  in  some  respects,  to  stand  on  a  level  with  each  other. 
No  one  will  enter  into  a  covenant  with  another,  for  the  perform- 
ing that  which  he  had  an  antecedent  right  to ;  nor  will  any  one 
engage  to  perform  any  service,  as  a  condition  of  his  receiving 
those  benefits,  which  he  had  a  right  to,  without  any  such  con- 
dition enjoined  on  him.  Moreover,  when  two  parties  are  said 
to  enter  into  covenant  with  one  another,  they  are  supposed,  in 
some  respects,  to  stand  in  need  of  some  things,  which  they  had 
before  no  right  to ;  one  party  needs  the  reward  proposed ;  the 
other,  the  service  which  he  enjoins,  as  a  condition  of  his  be- 
stowing it.  These  things  are  generally  supposed,  and  con- 
tained in  contracts  between  man  and  man. 

III.  When  God  is  said  to  enter  into  covenant  with  man, 
what  method  soever  we  take  to  explain  this  federal  transac- 
tion, we  must  take  heed  that  we  do  not  include  in  it  any  thing 
that  is  inconsistent  with  his  infinite  sovereignty,  or  argues  him 
to  be  dependent  on  his  creatures,  as  though  he  had  not  an  ante- 
cedent right  to  their  obedience,  which  he  demands  in  this  cove- 
nant, or  it  were  left  to  man's  arbitrary  will  whether  he  would 
perform  it  or  no.  Though  men  may  be  said  to  have  some 
things  in  their  own  power,  so  that  one  has  a  right  to  that,  which 
another  has  no  right  to,  but  by  his  own  consent,  and  are  en- 
tirely left  to  their  liberty,  whither  they  will  consign  over  that 
right,  which  they  had  to  it,  to  another,  who  could  not  other- 
wise lay  claim  to  it ;  yet  this  is  by  no  means  to  be  applied  to 
man  when  considered  as  having  to  do  with  the  great  God.  The 
best  of  creatures  have  no  right  to  any  thing,  separate  from  his 
arbitrary  will ;  and  therefore  though  stipulation  and  re-stipula- 
tion are  proper  words,  when  applied  to  a  man's  covenant,  they 
fought  not  to  be  made  use  of,  when  we  explain  this  covenant 
between  God  and  man. 


OF  THE  COVENANT  OF  GRACE.  171 

IV.  Though  the  parties  concerned  in  the  covenant,  as  ex- 
plained in  this  answer,  to  wit,  God  the  Father,  and  Christ  the 
Head  ol"  his  elect,  are  both  divine  Persons,  so  that  one  of 
them  is  not  infinitely  below  the  other,  as  man  is  below  God;' 
and  therefore  it  is  more  properly  called  a  covenant,  in  this  res- 
pect, than  that  which  God  is  said  to  enter  into  with  man,  (and, 
if  stipulation  and  re-stipulation  is,  in  any  respect,  applicable  to 
the  divine  dispensation,  it  may  be  applied  in  this  case  :)  never- 
theless, there  are  some  things,  which  are  implied  in  the  idea 
of  a  covenant  between  man  and  man,  that  cannot,  consistently 
with  the  glory  of  these  divine  Persons,  be  contained  in  this 
federal  transaction  between  them;  particularly,  as  he  that  en- 
ters into  covenant  with  another,  proposes  some  advantage  to 
himself  hereby :  thus  a  master,  when  he  stipulates  with  one  to 
be  his  servant,  is  supposed  as  much  to  need  his  service,  as  the 
servant  does  the  wages  that  he  promises  to  give  hira ;  there  is 
a  kind  of  mutual  advantage  arising  from  thence  :  but,  in  the 
covenant  of  grace,  whether  God  be  said  to  make  it  with  man, 
or  with  Christ,  as  the  Head  of  his  elect,  the  advantage  that* 
arises  from  thence  is  our's,  and  not  God's.  In  this  respect,  ■ 
what  was  done  by  Christ,  made  no  addition  to  the  essential 
glory  of  God,  or  the  divine  blessedness,  any  more  than  man 
can  be  said,  in  that  respect,  to  be  profitable  to  him  :  thus  some 
understand  those  words  of  the  Psalmist,  as  spoken  by  our  Sa- 
viour, when  he  says,  3fy  goodness  extendeth  not  to  thee^  but  to 
the  saints  which  are  in  the  earthy  Psal.  xvi.  2,  3.  and  this  agrees 
very  well  with  some  other  things,  contained  in  the  same  Psalm, 
which  are  expressly,  in  other  parts  of  scripture,  applied  to  him ; 
and,  if  so,  then  the  meaning  is,  that  whatever  glory  God  the 
Father  designed  to  demonstrate  by  this  federal  transaction  with 
his  Son ;  yet  he  did  not,  as  men  do,  by  entering  into  covenant^ 
with  one  another,  propose  to  receive  any  addition  of  glory  from ' 
it,  as  though  he  were  really  to  be  profited  thereby. 

Again,  when  men  enter  into  cov^enant  with  one  another,  they 
are  supposed  to  have  different  wills,  and  accordingly  they 
might  refuse  to  enter  into  those  engagements,  which  they  bring 
themselves  under,  as  well  as  comply  with  them;  the  obliga- 
tion, on  both  sides,  is  founded  in  mutual  consent,  and  that  is 
'supposed  to  be  arbitrary :  but,  when  we  consider  the  eternal 
compact  between  the  Father  and  the  Son,  we  must  conclude, 
that  though  they  be  distinct  as  to  their  personality,  yet,  hav- 
ing the  same  essential  perfections,  the  will  of  the  Father  and 
the  Son,  cannot  but  be  the  same.  Therefore  when  manv,  who 
explain  this  doctrine,  represent  one  as  proposing,  the  other  as 
complying,  with  the  proposal ;  one  demanding,  the  other  ex- 
pecting, and  each  depending  on  mutual  promises,  made  by  one 
to  the  other,  this,  it  is  true,  seems  to  be  founded  on  some 


172  OF  THE  COVENANT  OF  GRACE. 

scripture-expressions  to  the  same  purpose,  wherein  the  Holy 
Ghost  is  pleased  to  condescend  to  make  use  of  such  modes  of 
speaking,  which  are  agreeable  to  the  nature  of  human  cove- 
nants, as  he  does  in  various  other  instances ;  nevertheless,  we 
must  not  so  far  strain  the  sense  of  words,  as  to  infer,  from 
hence,  any  thing  that  is  inconsistent  with  the  divine  glory  of 
the  Father  and  the  Son.  And  to  this  we  may  add,  that  no 
act  of  obedience  can  be  performed  by  a  divine  Person,  in  the 
same  nature,  as  there  cannot  be  an  act  of  subjection  in  that  na- 
ture, which  is  properly  divine ;  and  consequently  when  we  con 
sider  Christ,  in  this  respect,  as  entering  into  covenant,  and  en- 
gaging to  perform  those  conditions,  which  were  insisted  on 
therein,  these  are  supposed  to  be  performed  by  him,  as  Me- 
diator, or  God  incarnate,  in  his  human  nature ;  and,  in  this 
respect,  he  is  the  Head  of  the  covenant,  which  is  made  with 
him,  and,  in  him,  with  the  elect*  Therefore  we  must  sup- 
pose, when  we  speak  of  a  covenant  between  the  Father  and 
the  Son,  that,  whatever  be  the  will  of  the  Father,  the  same  is 
the  Son's  will;  and  whatever  conditions  the  Son  consented  to 
perform,  as  stipulated  in  this  covenant,  it  was  in  his  human 
nature  that  the  work  was  to  be  done ;  and  therefore  it  is  well 
observed,  in  some  following  answers,  that  he,  who  is  the  Head 
or  Mediator  of  this  covenant,  is,  as  it  was  absolutely  necessa- 
ry for  him  to  be,  both  God  and  man,  in  one  Person.  But  of 
this  more  hereafter. 

V.  There  are  several  expressions  used,  in  scripture,  that 
give  us  sufficient  ground  to  conclude,  that  there  was  an  eter- 
nal transaction  between  the  Father  and  the  Son,  relating  to  the 
salvation  of  his  elect,  which,  if  explained  agreeably  to  the  di- 
vine perfections,  and  consistently  with  the  glory  of  each  of  these 
divine  Persons,  is  not  only  an  undoubted  truth,  but  a  very  im- 
portant article  of  faith,  as  it  is  the  foundation  of  all  those  bless- 
ings, which  are  promised,  and  applied  to  us  in  the  covenant  of 
grace,  in  which  is  all  our  salvation  and  our  hope.  Here  let  it 
be  considered,  that,  when  we  speak  concerning  a  covenant,  as 
passing  between  the  Father  and  the  Son,,  we  understand  there- 
by, that  there  was  a  mutual  consent  between  them  both,  that 
the  work  of  our  redemption  should  be  brought  about  in  such  a 
way,  as  it  was,  by  our  Saviour,  when  this  eternal  agreement 
had  its  accomplishment ;  and  accordingly  the  Father  is  said  to 
have  set  him  up^  as  the  Head  of  his  elect,  fro7n  everlastings 
Prov.  viii.  23.  and  ordained,  that  he  should  execute  those  of- 
fices, which  he  was  to  perform,  as  Mediator,  and  receive  that 
revenue  of  glory,  that  was  the  result  thereof;  and  the  Son,  as 
having  the  same  divine  will,  could  not  but  consent  to  do  this ; 
and  this  is  called,  his  eternal  undertaking;  and,  both  these  to- 


'  OF  THE  COVENANT  OF  CRACE.  ,  173 

gether,  are  styled  the  eternal  covenant,  between  the  Father  and 
him. 

For  the  proof  of  this  doctrine,  we  might  refer  to  those 
several  scriptures  that  speak  of  our  Saviour  as  called^  and  giv- 
en for  a  covenant  of  the  people^  Isa.  xlii.  6.  and  fore-ordained, 
1  Pet.  i.  20.  to  perform  the  work  which  he  engaged  in,  in  the 
behalf  of  his  elect ;  and  also  consider  him  as  consenting  to 
do  every  thing  for  his  people,  which  he  did  in  time,  and  to 
stand  in  every  relation  to  them,  that  wa'>  subservient  to  their 
redemption  and  salvation,  which  he  could  not  but  do,  as  hav- 
ing the  same  divine  will  with  the  Father  j  and  without  his 
consent,  it  could  not  properly  be  said  that  there  was  a  cove- 
nant between  them.  We  might  also  prove  it  from  those  sever- 
al scriptures,  that  speak  of  him,  as  sanctified  and  sent  into  the 
worldy  John  x.  36.  to  act  as  Mediator,  sealed  by  the  Father^ 
John  vi.  27.  and  receiving  2i  poxver  to  lay  down  his  life^  and 
take  it  up  again^  John  x.  1 8.  that  so  he  might  answer  the  great 
end  of  our  redemption  thereby;  and  also,  from  his  being  em- 
powered to  execute  the  offices  of  a  Prophet,  Priest,  and  King  j 
confirmed  in  his  priestly  office  by  the  oath^  Psal.  ex.  4.  Heb,  vii« 
21.  of  the  Father,  sent  by  him  to  execute  his  Prophetical  of- 
fice to  those  whom  he  was  to  guide  in  the  way  of  salvation  ; 
and,  as  God'*s  King^  set  on  his  holy  hill  of  Zion^  Psal.  ii.  6. 
When  we  consider  all  these  things  done,  on  the  Father's  part, 
as  antecedent  to  Christ's  acting  as  Mediator,  and,  at  the  same 
time,  when  we  compare  them  with  other  scripture:?,  that  speak 
of  the  Son,  as  consenting  to  do  the  will  of  God,  or  complying 
with  his  call,  willing  to  be  and  do  whatever  was  necessary,  to 
secure  the  gieat  ends  designed  thereby;  when  we  consider 
him,  as  taking  the  human  nature  into  union  with  the  divine, 
not  without  his  own  consent  thereunto,  and  as  bearing  the 
punishment  due  to  our  sin,  which  it  Avould  not  have  been  just 
for  God  to  have  inflicted,  withort  his  will  or  consent;  I  say, 
this  mutual  consent  between  the  Father  and  the  Son,  that  those 
things  should  be  done  which  were  subservient  to  the  redemp- 
tion and  salvation  of  the  elect,  which  the  scripture  is  ver}-  ex- 
press in  giving  an  account  of,  these  are  a  sufficient  foundation 
for  our  asserting,  that  there  was  a  covenant  between  tlie  Fa- 
ther and  the  Son  relating  thereunto. 

But  now  we  shall  enquire,  more  particularly,  into  the  sense 
of  those  scriptures,  on  which  this  doctrine  is  founded.  And 
here  we  cannot  wholly  pass  over  what  we  read,  in  Psal.  cxix. 
122.  Be  surety  for  thy  servant  for  good;  and  Hezekiah's  prayer, 
in  Isa.  xxxviii.  14.  /  am  oppressed;  undertake^  or  be  surety, 
for  me.  The  Hebrew  words  are  the  same  in  both  places,  and 
signifies,  not  barely  to  confer  some  privileges  on  persons,  but 
to  do  this  under  the  character  of  a  surety;  and  therefgrc  when 

Vol.  JL  Z 


i74i  OF  THE  COVENANT  OF  GRACE. 

David  and  Hezekiah  pray  that  they  may  be  delivered,  either 
from  their  enemies,  or  their  afflictions,  by  addressing  them- 
selves to  their  Deliverer  under  this  character,  it  must  be  sup- 
posed that  they  understand  him,  as  having  undertaken  to  be  a 
Surety  for  his  people,  which  is  a  character  that  belongs  only  to 
the  Son.  And  since  it  is  so  evident,  that  his  Mediatorial  work 
and  character  was  so  well  known  to  the  Old  Testament  church, 
as  their  salvation  was  equally  concerned  herein  with  ours ;  and, 
since  they  are  often  repi-esented  as  addressing  themselves  to 
him  by  faith  and  prayer,  it  seems  more  than  probable  that  he 
is  so  considered  in  these  texts,  when  it  is  desired  that  he  would 
be  surety  for  theyn^  namely,  that  as  he  was  appointed  by  the 
Father,  and  had  undertaken,  by  his  own  consent,  to  stand  in 
that  relation,  they  pray  that  they  might  be  made  partakers  of 
the  benefits  arising  from  thence. 

There  is  also  another  scripture,  in  which  the  same  w^ord  *  is 
used,  which  seems  to  be  applied  to  our  Saviour,  viz.  in  Jer. 
XXX.  21.  Their  nobles,  or,  as  it  ought  to  be  rendered,  in  the  sin- 
gular number,  their  noble,  or  magnificent  person,  shall  be  of 
themselves^  and  their  governor  shall  proceed  from  the  midst  of 
them ;  and  I  xvill  cause  him  to  draxv  near,  and  he  shall  approach 
unto  me ;  for  -who  is  this  that  engaged  his  heart  to  approach  to 
7/2C,  saith  the  Lord?  This  sense  of  the  text  is  very  agreeable  to 
several  other  prophecies,  relating  to  the  Messiah's  being  of  the 
seed  of  Israel ;  and  when  it  is  said,  /  Tvill  cause  him  to  draw 
near,  and  he  shall  approach  unto  me,  it  implies,  that  he  should 
sustain  the  character,  and  perform  the  work  of  a  surety,  in  the 
behalf  of  his  people,  for  that  is  the  proper  sense  of  the  word 
there  used ;  for  rvho  is  this  that  hath  engaged  his  heart  unto 
me  f  that  is,  who  is  there,  among  the  sons  of  men,  that  dares 
engage  in  this  work,  or  is  qualified  for  it  I  Or  it  may  be  un- 
derstood with  a  note  of  admiration ;  that  is,  how  glorious  a  per- 
son is  this,  who  hath  engaged  his  heart,  or  (as  it  was  deter- 
mined that  he  should)  has  freely  consented  to  approach  unto 
me,  that  is,  in  so  doing,  to  act  as  a  surety  with  me  for  my  peo- 
ple !  And  that  this  is  a  more  probable  sense  of  the  text,  than 
to  suppose  that  it  is  meant  either  of  Zerubbabel,  or  some  other 
governor,  that  should  be  set  over  them,  after  the  captivity,  ap- 
pears, if  we  compare  it  with  ver.  9.  in  which  it  is  said.  They 
shall  serve  the  Lord  their  God,  and  David  their  king,  which  can 
be  meant  of  none  but  Christ,  inasmuch  as  David  was  dead ; 
and  none  that  sat  on  his  throne,  or  descended  from  him,  can 

•  The  Hebretv  -word  in  this,  and  the  two  other  scriptures  above  tnevfloned,  is  J'^i' 
wliich  signifies.  In  fidem  suam  recipere ;  spondere  pro  aliquo ;  a/id  it  is  used  in 
xeveral  other  scriptures,  in  the  same  sense,  for  a  person^ s  undertaking  to  heasuretif 
for  anotftcr.  See  Gen.  xliii.  6.  chap.  xliv.  32.  J'rov.  xi.  15.  Job  xvii.  3.  2  Kingn 
wii).  32.  «nrf  elsewhere. 


OF  THE  COVENANT  OF  GRACE.  ITjr 

be  called  David  in  this  place,  because  divine  worship  is  said 
to  be  performed  to  him,  which  could  not  be  done  without  ido- 
latry, which  no  true  sense  of  scripture  can  give  countenance  to ; 
and  this  is  a  character  given  of  our  Saviour  in  other  scriptures : 
thus,  in  Ezek.  xxxiv.  24.  I  will  be  thch-  God^  and  iny  servant 
David  a  Prince  among  them;  and,  in  Hos.  iii.  5.  They  shall 
seek  the  Lord  their  God^  and  David  their  King-^  and  fear  the 
Lord  and  his  goodness  in  the  latter  day  ;  that  is,  they  shall  ad- 
here, and  give  divine  worship,  to  the  Messiah,  whom  their 
fathers  rejected,  when  they  are  converted,  in  the  latter  days. 
Now  it  is  this  David^  their  King^  who  is  said  to  have  engaged 
his  heart  to  approach  unto  God ;  and  then,  in  the  words  imme- 
diately following,  ver.  22.  God  reveiils  himself,  as  a  coyenant- 
God,  to  them,  which  is  the  consequence  of  Christ's  engaging 
his  heart  to  approach  unto  him  :  Te  shall  be  my  people^  and  I 
roill  be  your  God.  Now  this  proves  an  eternal  transaction  be- 
tween the  Father  and  the  Son,  in  that  the  Father  wills,  or  de- 
termines, that  he  shall  draxv  ncar^  or  approach  to  him,  as  a  sure- 
ty, and  the  Son  consents,  in  that  he  has  engaged  his  heart  to 
do  it ;  and  all  this  with  a  design  that  his  cov^enant  should  be 
established,  and  that  he  should  be  a  God  to  his  people. 

There  is  another  scripture  which  proves  that  there  was  a 
federal  transaction  between  the  Father  and  the  Son,  from  seve- 
ral expressions  therein  used,  namely,  in  Isa.  xlii.  1,  6.  which 
is,  beyond  dispute,  spoken  concerning  our  Saviour;  for  it  is 
•applied  to  him  in  the  New  Testament,  Matt.  xi.  18 — 21.  Here- 
in God  the  Father  calls  him  his  Servant ^  as  denoting  that  it 
was  his  will,  or  (to  use  that  mode  of  speaking,  which  is  gene- 
rally applied  to  covenants  between  man  and  man)  that  he  stipu- 
lated with  him,  to  perform  the  work  which  he  engaged  in,  as 
Mediator,  to  which  he  is  said  to  be  called  in  righteousyiess ; 
and,  with  respect  to  his  human  nature,  in  which  he  performed 
it,  he  is  styled  God\v  electa  as  fore-ordained  hereunto,  and  the 
person  in  xuhom  his  soul  delightcth^  as  he  is  glorified  by  him  in 
the  faithful  discharge  thereof;  and,  that  he  might  not  fail  there- 
in, God  promises  to  hold  his  hand^  and  keep  him;  and,  as  the 
result  of  his  having  accomplished  it,  to  give  him  for  a  covenant 
of  the  people^  for  a  light  of  the  Gentiles. 

And  elsewhere,  in  Isa.  xlix.  8,  9.  which  also  appears  to  be 
spoken  to  Christ,  not  only  from  the  context,  but  from  the  re- 
ference to  it  in  the  New  Testament,  2  Cor.  vi,  2.  /;2  an  accep- 
table time  have  I  heard  thee^  and  in  a  day  of  salvation  have  I 
helped  thee  ;  and  I  will  preserve  thee^  and  give  thee  for  a  cove- 
?iant  of  the  people,  to  establish  the  earth,  to  cause  to  itiherit  the 
desolate  heritages;  that  thou  mayest  say  to  the  prisoners,  Go 
forth  ;  to  them  that  are  in  darkness,  Shexu  yourselves,  we  have 
a  plain  intimation  of  his  being  ordained  by  the  Father  to  per- 


i/(>  OF  THE  COVENANT  OF  GRACE. 

form  that  work,  which  he  was  engaged  in,  as  Mediator ;  and 
his  being'  given  for  a  covenant  of  the  people,  signifies  his  being 
sent  into  the  world,  in  pursuance  of  a  covenant,  in  which  the 
salvation  of  his  people  was  contained.  And  there  is  another 
tJcripture,  in  which  our  Saviour,  speaking  to  his  disciples,  says, 
in  Luke  xxii.  29.  /  appoint  unto  you  a  kingdom,  as  my  Father 
hath  appointed  ;ne;*  or,  I  confer  the  blessings  of  this  kingdom 
upon  you,  in  a  covenant  way,  as  my  Father  hath  appointed 
me  to  do,  in  that  eternal  covenant,  which  passed  between  him 
and  mc. 

Again,  thei'c  are  several  revv-^ard?,  ^\*hich  were  promised  to 
him,  as  the  consequence  of  his  discharging  the  work  committed 
to  him,  some  of  which  respected  that  glory  which  belongs  to 
his  person,  as  JVIediator;  and  otiiers,  more  especially,  respected 
the  salvation  of  kis  people,  and  therein  the  success  of  his  un- 
dertaking :  thus  it  r.  said,  in  Isa.  liii.  10.  When  thou  shah  ynake 
his  soul  an  ojfermg  for  sin,  Its  shall  see  his  seed ;  he  shall  pro- 
long his  days^  and  'he  pleasure  of  tLe  Lord  shall  prosper  in  his 
hands  ;  together  with  several  other  things  relating  to  the  event, 
and  consequence  of  his  performir.g  the  work  he  was  engaged  in. 

Moreover,  as  he  was  called  to  this  work,  or,  as  it  was,  as  we 
before  explained  it,  the  result  of  tlie  Father's  will,  that  he  should 
perform  it ;  so  we  have  elsewhere  an  account  of  his  own  con- 
sent, as  implying,  that  it  v.aslhc  result  of  his  own  will,  as  well 
as  his  Fathcr^s :  thus  it  is  said,  in  Psal,  xl.  6 — 8.  Mine  ears 
hast  tlwci,  opened,  or  bored ;  alluding  to  a  custom  used  under 
the  cerer;onial  law,  by  wliicli  the  willing  servant  was  signified 
to  be  obliged,  by  his  own  consent,  to  serve  his  master  for  ever, 
Exod.  xxi.  5, 45.  Thus  God  the  Father,  engaged  Christ,  if  I 
may  so  eapre*?:  it,  to  perform  the  work  of  a  Mediator;  and 
then  we  ha-^e  an  account  of  his  consent  hereunto,  when  he  says, 
Lo,  J  com,!;,  I  deB,^kt  io  do  thy  rvi/l,  0  my  God ;  yea,  thy  laiv  is 
tvit/iirt  my  heart .;  and  this  mutual  consent  is  farther  expressed 
m  Isa.  J.  5.  The  Lord  God  hath  opened  mine  ear,  and  Ixvas  not, 
rebellious  ;  neither  turned  away  back. 

And  he  is  farther  represented,  as  making  a  demand,  or  in- 
sisting on  the  accomplishment  of  what  was  stipulated  in  this 
covenant ',  and  this  he  had  a  warrant  to  do  from  the  Father,  in 
Psal.  ii.  3.  Ask  of  me,  arid  I  shall  give  thee  the  heathen  for  thine 
inheritance,  and  the  uttermost  parts  of  thf  earth  for  thy  posses^ 
sion,  'X'hese,  and  many  other  scriptures  of  the  like  nature,  sufr 
ficicntly  prove  this  doctrine,  that  there  was  an  eternal  covenant 
between  the  Father  and  the  Son,  relating  to  tiie  redemption 
and  salvation  of  tiie  elect ;  and  this  implies  more  than  his  be- 
ing barely  fore-ordained  to  perform  the  work  he  was  engaged 
m,  as  he  is  said  to  have  been,  1  Pet.  i.  2.  for  that,  alone,  would 
•  Awt?.'?*««i  CKfft  K(x6«c  if;«6«T«  f.»  e  mutnt  f*u  ^fiKttnt. 


OF  THE  COVENANT  OF  GRACE.  177 

not  have  proved  that  there  was  a  federal  transaction  between 
the  Father  and  him ;  since  it  may  be  said  of  any  one,  who  is 
engaged  in  works  of  an  inferior  nature,  that  God,  who  called 
him  to  perform  them,  fore-ordained  that  he  should  do  so ;  but 
when  it  is  said,  concerning  our  Saviour  not  only  that  he  enga- 
ged in  tlie  work  of  our  redemption,  as  the  result  of  his  Father's 
will,  but  of  his  own,  and  so  consented  to  do  whatever  was  in- 
cumbent on  him,  as  Mediator,  this  certainly  argues  that  there 
was  an  eternal  covenant  between  the  Father  and  him,  with  re- 
lation to  this  matter,  so  far  as  we  may  be  allowed  to  retain  any 
of  those  ideas  taken  from  human  covenants,  when  we  speak  of 
any  transaction  between  two  divine  Persons* 

There  is  but  one  scripture  more  that  I  shall  mention,  which, 
though  some  will  not  allow  that  it  relates  to  this  matter,  yet,  if 
we  duly  consider  tlie  scope  and  design  thereof,  together  with 
its  connexion  with  the  foregoing  words,  may  probably  appear 
to  be  of  some  weight  to  confirm  this  doctrine ;  namely,  in  Zech. 
vi.  13.  in  which  it  is  said,  The  counsel  of  peace  shall  be  betwee^i 
them  both.  Some,  indeed,  understand  these  words,  as  referring 
to  Joshua  and  Zerubbabel,  and  that  they  signify  their  mutual 
consent,  to  promote  the  peace  and  welfare  of  the  church.  But 
this  cannot  reasonably  be  concluded  to  be  the  sense  of  the  text ; 
for  Zerubbabel  is  not  mentioned  in  this  chapter ;  nor  are  there 
any  two  persons  spoken  of  therein,  that  it  can  be  applied  to, 
but  Jehovah  and  the  Branch,  that  is,  the  Father  and  the  Son, 
who  are  mentioned  in  the  foregoing  words  ;  Christ,  who  is  call- 
ed the  Branch,  is  said  to  build  the  temple  of  the  Lord^  and 
to  be  a  Priest  upon  his  throne  ;  and  this  work,  which  he  was 
engaged  in,  and  the  royal  dignity,  which  he  was  advai^xced  to, 
are  both  of  them  said  to  be  the  result  of  a  counsel,  or  federal 
transaction,  that  was  between  them  both. 

If  it  be  objected  to  this,  that  this  counsel  of  peace  only  respects 
the  harmony  that  there  is  between  Christ's  priestly  and  kingly 
offices,  as  both  of  them  have  a  reference  to  our  salvation :  this 
cannot  well  agree  with  the  meaning  of  the  word  counsel^  which 
implies  in  it  a  confederacy  between  two  persons,  and  not  the 
tendency  of  two  offices,  executed  to  bring  about  the  same  end. 

And,  if  it  be  farther  objected,  that  the  grammatical  construc- 
tion of  the  words  do  not  favour  the  sense  which  we  give  of 
them,  inasmuch  as  they  contain  an  account  of  something  that 
was  future,  and  not  from  all  eternity.  To  this  it  may  be  replied, 
that  it  is  not,  in  the  least,  disagi-eeable  to  the  sense  of  the  words, 
and  other  phrases  of  the  like  import,  used  in  scripture,  to  un- 
derstand them  in  the  sense  before-mentioned,  since  it  is  no  un- 
common thing,  in  scripture,  for  that  to  be  said  to  be,  that  ap- 
pears to  be :  thus  it  is  said,  Let  all  the  house  of  Israel  know 
cssuredlijj  that  God  hath  made  that  same  JesuSj  vjhorn  ye  hav 


178  or  THE  COVENANT  OF   GP.ACE. 

crucified.,  both  Lord  and  Christ.,  Acts  ii.  36.  that  is,  he  hath,  by 
his  raising  him  from  the  dead,  demonstrated  him  to  be  both 
Lord  and  Christy  which,  in  reality,  he  was  from  all  eternitj' ;  so, 
in  this  text,  when  it  is  said,  that  the  counsel  of  peace  shall  be 
betvjeen  them  both.,  it  signifies,  that  Christ's  building  the  tem- 
ple, and  bearing  the  glory,  and  sitting  as  a  Priest  upon  his 
throne,  is  a  plain  evidence,  or  demonstration,  that  there  was  a 
counsel  or  covenant,  between  the  Father  and  him,  from  all  eter- 
nity, relating  to  the  peace  and  welfare  of  his  people,  who  are 
the  spiritual  house  that  he  builds,  and  the  subjects  whom  he 
governs,  defends,  and  saves.  Thus  concerning  the  federal  trans- 
action that  was  between  the  Father  and  the  Son ;  and,  since 
this  is  called,  in  this  answer,  The  covenant  of  grace  ^  it  may  be 
necessary  for  us  to  enquire, 

VI.  Whether  this  be  a  distinct  covenant  from  that  which 
God  is  said  to  enter  into,  or  make  with  man.   This  covenant 
is  said,  indeed,  to  be  made  with  Christ,  as  the  head  of  his 
elect :   but  it  may  be  enquired,  whether  there  be  not  also  ano- 
ther covenant,  which  is  generally  styled  the  covenant  of  grace, 
that  is  made  with  the  elect,  as  parties  concerned  therein.  Every 
one,  that  is  conversant  in  the  writings  of  those  who  treat  on 
this  subject,  will  observe,  that  divines  often  distinguish  between 
the  covenant  of  redemption,  and  that  of  grace  ;  the  former  they 
suppose  to  be  made  with  Christ,  in  the  behalf  of  his  elect;  the 
latter,  to  be  made  with  them,  in  w^hich  all  spiritual  blessings 
are    promised,  and  applied  to    them,  which   are  founded  on 
t Christ's  mediation;  and  accordingly  they  say,  the  covenant  of 
Srcdejnption  was  made  with  Christ  more  immediately  for  him- 
-s..  fself ;  whereas  the  covenant  of  grace  is  made  with  believers  for 
;     iGhrist's  sake,  in  which  respect  they  suppose  that  these  are  two 
tlietinct  covenants,  and  explain  themselves  thus. 

1.  In  the  covenant  of  redemption,  made  with  Christ,  there 
were  several  promises  given,  which  more;  immediately  respected 
himself;  and  these  related,  some  of  them,  to  those  supports  and 
encovaragements  that  he  :  hould  receive  from  the  Father,  which 
were  necessary,  in  order  to  his  being  carried  through  the  suf- 
ferings he  was  to  undergo,  viz.  that  God  rvould  hold  his  hand, 
that  he  should  7iot  fail,  or  be  discouraged,  Isa.  xxiv.  4.  and 
others  respected  that  Mediatorial  glory,  which  should  be  con- 
ferred upon  him,  when  his  sufferings  wej-e  finished;  as  it  is 
said,  Ought  not  Christ  to  have  suffered,  and  to  enter  into  his 
glory  ?  Luke  xxiv.  26.  and  that  he  should  have  a  nayne  given 
him  above  every  name,  Phil.  ii.  9.  and  many  other  promises  to 
the  like  purpose. 

And,  besides  these,  there  were  other  promises  made  to  him, 
respecting  his  elect;  as  that  he  should  have  a  seed  to  serve  hhuy 
Psal.  xxii,  30.  dxid  that  he  should  see  of  the  travail  of  his  soiil^ 


or  THE  COVENANT  OF  GRACE.  179 

and  be  satisfied;  and  that  God  xvoidd  divide  him  a  portion  rvitk 
the  great^  and  he  shoidd  divide  the  spoil  xvith  the  strongs  Isa. 
liii.  11,  12.  or  that  his  difficult  undertaking  should  be  attended 
with  its  desired  success,  that  so  it  might  not  be  said  that  he 
died  in  vain. 

But,  on  the  other  hand,  in  the  covenant  of  grace,  which  they 
suppose  to  be  distinct  from  that  of  redemption,  God  promiseth 
forgiveness  of  sins,  and  eternal  life,  through  Christ ;  or  that 
that  should  be  restored  to  us  by  him,  v/hich  we  lost  by  our  fall 
in  Adam,  with  great  advantage  ;  and  that  all  the  blessings, 
which  we  stand  in  need  of,  for  the  beginning,  carrying  on,  and 
completing  the  work  of  grace  in  us,  and  the  making  us  meet 
to  be  partakers  of  the  inheritance  of  the  saints  in  light,  should 
be  freely  given  us.  Now,  as  these  promises  are  made  to  the 
elect,  the  covenant,  in  which  they  are  contained,  is  called,  The 
covenant  of  grace.,  and  so  distinguished  from  the  covenant  of 
redemption. 

2.  In  the  covenant  of  redemption,  as  they  farther  explain  it, 
the  elect,  on  whose  account  it  was  made,  were  considered,  as  to 
be  redeemed  by  Christ :  But,  in  the  covenant  of  grace,  they  are 
to  be  considered  as  redeemed  by  him  ;  therefore  the  covenant 
of  redemption  is  antecedent,  or  subservient,  to  the  covenant  of 
grace. 

3.  They  farther  suppose,  that  the  conditions  of  the  covenant 
of  redemption,  on  which  the  promises  made  therein  were  found- 
ed, are  what  Christ  did  and  suffered  in  his  own  Person  ;  where- 
as faith,  wrought  in  us,  is  generally  styled  by  them,  a  condi- 
tion of  the  covenant  of  grace,  and  as  such  it  is  variously  ex- 
plained, as  we  shall  have  occasion  to  observe,  under  the  next 
answer,  in  which  faith  is  said  to  be  required,  as  the  condition 
to  interest  believers  therein;  in  this  respect,  among  otlier.s,  the 
covenant  of  redemption  is  oftentimes  explained,  as  a  distinct 
covenant  from  that  of  grace. 

I  confess,  I  am  not  desirous  to  offend  against  the  gcnei"ation 
of  those  Avho  have  insisted  on  this  subject,  in  such  a  way,  as 
that  they  have  not  advanced  any  doctrine  derogatory  to  the  di- 
vine perfections,  or  subversive  of  the  grace  of  God,  displayed 
in  this  covenant ;  and  therefore  I  am  inclined  to  think,  as  some 
have  done,  that  this  controversy  may  be  compromised ;  or,  if 
we  duly  weigh  those  distinctions  that  are  necessary  to  be  con- 
sidered, it  will  appear  to  be  little  more  than  what  consists  in 
different  modes  of  explication,  used  by  those,  who,  in  the  main, 
intend  the  s^me  thing.  I  shall  therefore  humbly  offer  my 
thoughts,  about  this  matter,  in  the  four  following  heads. 

(1.)  It  is  to  be  allowed,  on  all  hands,  that  the  covenant  of 
redemption,  as  some  style  it,  is  a  covenant  of  the  highest  grace, 
so  far  as  it  respects  the  advantages  that  the  elect  are  to  receive 


180  OP  THE  COVENANT  Ot'  GRACE. 

from  it ;  for  it  is  a  wonderful  instance  of  grace,  that  there  should 
be  an  eternal  transaction  between  the  Father  and  the  Son,  re- 
lating to  their  salvation,  and  that  herein  he  should  promise  to 
Christ,  that,  as  the  reward  of  his  obedience  and  sufferings,  he 
would  give  grace  and  glory  to  them,  as  it  is  allowed  by  all, 
who  have  just  notions,  either  of  the  covenant  of  redemption,  or 
that  of  grace,  that  he  did  herein. 

(2.)  It  must  be  farther  allowed,  on  both  sides,  whether  it  be 
supposed  that  the  covenant  of  grace,  and  the  covenant  of  re- 
demption, are  distinct  covenants,  or  not,  that  salvation,  and  all 
the  blessings,  which  we  generally  call  privileges  of  the  covenant 
of  grace,  have  their  first  foundation  in  this  transaction,  between 
the  Father  and  the  Son  ,*  so  that  if  there  had  not  been  such  a 
covenant,  which  some  call  a  covenant  of  redemption,  we  could 
have  had  no  promise  of  these  privileges  made  in  the  covenant 
of  grace. 

(3.)  As  there  is  nothing  promised,  or  given,  in  the  covenant 
of  grace,  but  what  is  purchased  and  applied  by  Christ,  so  there 
is  nothing  promised  to  Christ,  in  the  covenant  of  redemption, 
as  some  style  it,  but  what,  some  way  or  other,  respects  the  ad- 
vantage of  his  people  :  thus  whatever  was  stipulated  between 
the  Father  and  the  Son,  in  that  covenant,  was  with  a  peculiar 
regard  to  their  salvation.  Did  Christ,  as  their  surety,  promise 
to  pay  that  debt,  which  was  due  from  them,  to  the  justice  of 
God  ?  this  must  be  considered,  as  redounding  to  their  advan- 
tage. And,  was  there  a  promise  given  him,  as  was  before  ob- 
served, that  God  xvould  hold  his  hand^  that  he  should  not  fatly 
or  be  discouraged^  till  he  had  finished  the  work  that  he  came 
about  ?  this  must  also  be  supposed  to  redound  to  our  advan- 
tage as  hereby  our  salvation  is  secured,  which  it  could  not  have 
been,  had  he  sunk  under  the  weight  of  that  wrath,  which  he 
bore.  And,  was  there  a  promise  given  him,  that  he  should,  af- 
ter his  sufferings,  enter  into  his  glory  ?  this  also  redounds  to 
the  advantage  of  the  elect ;  for  it  not  only  consists  in  his  being 
freed  from  his  sufferings,  and  having  some  personal  glories  put 
upon  him,  but  in  his  going  thither  to  prepare  a  place  for  them, 
and  with  this  design,  that  they  should  be  brought  there  to  behold 
his  glory  ;  and  this  is  also  considered,  as  a  pledge  and  earnest 
of  their  future  happiness,  to  whom  he  says,  Because  1  live,  ye 
ahall  live  also,  John  xiv.  19. 

(4.)  When  we  consider  this  covenant,  as  made  with  Christ, 
whether  we  call  it  the  covenant  of  redemption,  or  of  grace,  still 
we  must  look  upon  it  as  made  with  him,  as  the  Head  and  Re- 
presentative of  his  elect,  and  consequently  it  was  made  with 
them,  as  is  observed  in  this  answer,  as  his  seed  ;  therefore  if  the 
question  be  only  this,  whether  it  be  more  or  less  proper  to  call 
this  two  covenants,  or  one,  I  will  not  contend  with  tliem,  who 


OF  THE  COVENANT  OF  GRAGE.  18i 

in  compliance  with  the  common  mode  of  speaking,  assert,  that  , 
they  are  two  distinct  covenants  :  but  yet  I  would  lather  choose 
to  call  tliem  two  great  branches  of  the  san^e  covenant ;  one ' 
whereof  respects  what  Christ  was  to  do  ancTsuffer,  and  the  glo- 
ry that  he  was  to  be  afterwards  possessed  of;  the  other  more 
immediately  respects  that  salvation,  which  was  to  be  treasured 
up  in  and  applied  by  him  to  the  elect ;  and  therefore  I  cannot 
but  think,  tliat  what  is  contained  in  this  answer,  that  the  covenant 
of  grace  was  made  with  Christ,  as  the  Head,  and,  in  him,  with 
the  elect,  as  his  seed,  is  a  very  unexceptionable  explication  of 
this  doctrine. 

VII.  Since  we  frequently  read,  in  scripture,  of  God's  enter- 
ing into  covenant  with  man,  and  man  with  him,  this  is  next  to 
be  explained,  in  such  a  way,  as  is  consistent  with  the  divine 
perfections,  and,  in  order  hereto,  we  have,  in  our  entrance  on 
this  subject,  enquired  *  into  the  grammatical  sense  of  the  word 
<ovenant^  and  the  common  acceptation  thereof  in  scripture,  whe^p 
applied  to  any  transaction  between  God  and  man,  and  have 
shewn,  that,  however,  there  may  be  stipulation  and  re- stipula- 
tion, and  thereby  a  passing  over  of  mutual  rights,  from  one 
party  concerned  to  the  other,  in  covenants  between  man  and 
man ;  yet  that  this  cannot,  consistently  with  the  glory  of.  God^ 
and  that  infinite  distance  which  there  is  between  him  and  the 
creature,  be  applied  to  the  covenant  of  grace,  and  have  'pVodu- 
ced  some  scriptures  to  prove,  that  the  main  thing  to  be  consi- 
dered therein,  is  God's  promising  the  blessing-s  that  accompany 
salvation  to  his  people. 

Other  scriptures  might  have  been  referred  to,  to  the  same 
purpose,  in  which,  when  God  is  said  to  make  a  covenant  with 
his  people,  we  read  of  nothing  but  provnises  of  temporal,  or 
spiritual  privileges,  which  he  would  confer  on  them  :  thus,  when 
he  made  a  covenant  with  Abraham,  he  says,  Ujito  thy  seed  have 
T given  this  land^from  the  river  oj  Egypt ^  xinto  the  great  river^ 
■  he  river  Euphrates^  Gen.  xv.  18.  and  elsewhere  he  says,  77/:'^ 
.v/ia//  be  the  covenant  that  I  xvill  make  xvith  the  house  of  Israel^ 
Jzuill  put  my^kao  in  their  inward  parts,  (a J  and  zvrite  it  in 

*  See  Page  168.  ante. 

fa  J  We  ve  not  to  suppose  that  thei/ shaU  not  teaoh  evcrij  man,h.c.  is  designed 
to  exclude  all  public  and  private,  ministerial,  tUniily,  and  social  instruction;  for 
this  is  founded  on  tlie  law  of  nature,  and  is  enforced  in  the  New  Testament  in- 
stitution of  a  gospel-ministry  to  continue  to  the  consummation  of  all  things, 
{Mattlt.  xxvili.  20.  and  EpU.  iv.  U,  1'2,  13.)  and  in  tlie  oblifration  that  it  has  laid 
upon  Christian  parertts  to  bring  up  their  children  in  the  mature  and  admunition  of 
the  Lord;  (Eph.  vi.  4.)  as  also  in  the  directions  that  are  g'en  in  this  very  epistle, 
_  chap.  iii.  13.  and  x.  24,  25.  to  private  Christians,  to  exhort  one  another  daibj,  &.c. 
This  passage  therefore  must  be  taken,  either  in  a  comparative  .sense,  as  such  ex- 
pressions often  are:  (See  iic  xliii.  18. ./t-r.  xxlii.  18  and -l/u/.  ix.  13.)  Qr  eUe 

Vol.  II.  A  a 


ISii  OP  THE  6GVENANT  OF  GRACE, 

their  hearts^  and  tvill  be  their  God,  and  they  shall  be  my  people. 
Theij  shall  all  know  me^  from  the  least  to  the  greatest  of  them  ; 
for  I  rvill  forgive  their  iniqnity,  and  I  xvill  remember  their  sin 
no  more.,  Jer.  xXxi.  2>2>,  34.  We  might  also  consider  the  descrip- 
tion hereof,  as  it  is  called,  A  covenant  of  promise^  Eph.  ii.  12. 
and  they,  v/ho  are  interested  herein,  as  called,  The  children  of 
■promise.,  Gal.  iv.  28.  Nevertheless,  God  has  ordained,  that, 
pursuant  to  this  method  of  applying  the  promises  of  this  cove- 
nant, none  should  have  ground  to  expect  to  be  made  partakers 
thereof,  but  in  such  a  way,  as  tends  to  set  forth  his  infinite 
sovereignty,  and  unalienable  right  to  obedience  from  his  crea- 
tures, which  they  arc  bound  to  perform,  not  only  as  subjects, 
under  a  natural  obligation  to  obey  the  divine  law,  but  as  those 
who  are  laid  under  a  super-added  engagement  thereunto,  by 
the  grace  of  the  covenant.  This  -vs'IU  prepare  the  way  for  what 
3Tiay  be  farther  said,  in  order  to  our  understanding  the  mean- 
ing of  those  scriptures,  that  speak  of  God's  entering  into  a  co- 
venant with  man,  and  m.an  with  hinio  Therefore  let  it  be  ob- 
served, 

1.  That  when  God  entered  into  a  covenant  with  Christ,  as 
the  Head  of  his  elect,  this  included  his  entering  into  co^'enant 
with  them  ;  as  it  is  expressed  in  this  answer  ;  so  that  they  have 
their  respective  concern  therehi  in  all  things,  excepting  what  re- 
lates to  his  character,  as  Mediator,  Redeemer,  Surety,  and  those 
peculiar  branches  of  this  covenant,  which,  as  was  before  ob- 
served, belong  only  to  himself,  which  some  call  the  covenant  of 
redemption,  as  distinct  from  the  covenant  of  grace.  From  hence 
it  may  be  observed,  without  any  strain  on  the  sense  of  words, 
that  the  same  covenant  that  was  made  with  him,  was  in  that 
peculiar  branch  thereof  that  respected  the  elect,  or  the  privi- 
leges that  they  were  to  receive  from  him,  made  with  them. 
This  is  very  agreeable  to,  and  tends  to  explain  that  peculiar 
inode  of  speaking,  often  used  by  the  apostle  Paul,  concerning 
believers  being  crucified  xvith  Christ.,  Gal.  ii.  20.  dead.,  Rom. 
vi.  8.  buried.,  ver.  4.  quickened  or  risen,  Col.  ii.  12.  comparedj 
with  chap.  iii.  1.  and  made  to  sit  together  in  heavenly  places  in 
Christ  yesus,  Eph.  ii.  6.  as  denoting  their  being  made  parta- 
kers, as  his  members,  of  the  benefits  arising  from  Christ's  suf- 
ferings and  glory,  as  really  as  though  they  had  suffered,  and 
were  now  actually  glorified  with  him. 

2.  Since  the  covenant  of  grace  is  sometimes  called  a  cove- 
nant of  promise,  for  the  reasons  before-mentioned,  we  may  ea- 
sily understand  hereby,  that  God's  entering  into  covenant  with 

1 —      '  ■  -■        ■-'  ■-  ■     -  ■        ....        ■         ■--_■,  _.  .      -  —  ■ 

with  reference  to  that  mariner-  of  teaching  wliicji  was  used,  and  rested  in  unde» 
the  obscurities  of  the  Old  Testament  dispensation,  and  the  corrupt  interprcta. 
tioas  of  tlie  Jeivish  doctors  j  or  both  mjvy  be  included.     .    .  Gigit 


OF  THE  COVENANT  OF  GRACE.  i8^ 

his  people,  signifies  his  giving,  or  making  known  to  them,  those 
great  and  precious  promises,  that  are  contained  therein,  which 
have  a  more  immediate  reference  to  their  salvation  ;  and,  on 
the  other  hand,  his  keeping  covenant  with  them,  implies,  his 
bestowing  on  them  the  blessings  promised  in  it,  which  is  other- 
wise called  his  remembering  his  holy  covenant,  Luke  i.  72.  or 
\ns  performing  the  truth  to  Jacob^  and  the  mercy  to  Abrahaviy 
ivhtch  he  had  sxvorn  unto  them  from  the  days  of  eld,  Micah.  vii. 
20-  and  it  is  sometimes  called  his  shewing  them  his  covenant^ 
Psal.  XXV.  14.  not  barely  in  a  way  of  revelation,  but  special  ap- 
plication of  the  blessings  contained  therein,  and  his  bringing 
them  Into  the  bond  of  the  coiieuant,  Ezek.  xx.  37.  that  is,  en- 
gaging or  obliging  them  to  obedience,  from  the  constraints  of 
his  lovx  and  grace,  manifested  in  the  promises  of  this  covenant ; 
so  that  now  they  are  doubly  bound  to  be  his,  not  only  as  he  is 
their  Creator  and  Sovereign,  but  as  he  has  made  them,  by  this 
federal  transaction,  the  peculiar  objects  of  his  favour  and  grace. 
3.  When  God  is  pleased,  as  he  often  does,  to  annex  to  this 
covenant  a  demand  of  faith,  repentance,  or  any  other  graces^ 
to  be  exercised  by  those,  who  may  claim  an  interest  in  the 
blessings  thereof,  this  is  agreeable  to  that  idea,  which,  as  wa^i 
before  observed,  is  contained  in  this  covenant,  by  which  it  is 
denominated  an  establishment,  or  divine  appointment,  or,  as  it 
is  sometimes  called,  a  statute,  Numb,  xviii,  19.  Psal.  L  16.  and 
tliis  respects  the  connexion  of  those  graces  with  salvation,  and 
their  indispensiblc  obligation  thereto,  who  hope  to  attain  it. 
But  this  is  rather  a  consequence  of  God's  entering  into  cove- 
nant with  them,  than  an  antecedent  condition,  stipulated  by  him^ 
which  would  infer  a  kind  of  suspense  in  him,  whether  he  should 
fulfil  his  promise  or  no,  till  the  conditions  were  performed^ 
This  is  the  principal  thing  we  militate  against,  when  we  except 
against  the  use  of  the  word  stipulation,  with  relation  hereunto  j 
whereas,  if  nothing  else  were  intended  by  this  word,  but  the 
necessary    connexion,  which    God   has   ordained,    that    there 
should  be  between  the  blessings  promised,  and  the  grace  de- 
manded in  this  covenant,  as  some^  who  use  the  word,  under- 
stand nothing  else  by  it ;  I  would  not  contend  about  persons 
using,  or  laying  aside  an  improper,  and,  I  think,  I  may  say,  un- 
sci-iptural  mode  of  speaking. 

Thus  concerning  the  meaning  of  God's  entering  into  cove" 
nant  with  man.  We  shall  now  proceed  to  the  latter  branch  c£ 
this  head,  namely,  what  we  are  to  understand  by  those  scrij>- 
tures  that  speak  of  man's  entering  into  covenant  with  God  : 
such  a  mode  of  speaking  we  have,  when  Moses  says  to  the  peo- 
ple, 2'e  stand  this  day  all  of  you  before  the  Lord  ij our  God,  that 
thou  shouldest  enter  into  covenant  with  the  Lord  thy  God,  and 
into  his  oath,  rvhich  the  Lord  thy  Godmaketh  with  thee  thi^  t/y^/, 


184  OF  THE  GOVEiWilNT  OJ  GRACE, 

Deut.  xxix.  10—12.  and  it  is  said  elsewhere,  The  people  enter ^ 
ed  into  a  covenaiit  to  seek  the  Lord  God  of  their  fathers^  with  all 
their  hearts^  and  -with  all  their  soul^  2  Chron.  xv.  12r  and  that, 
j^osiah  made  a  covenajit  before  the  Lord^  to  -walk  after  the  Lordj, 
and  to  keep  his  commandme7its,  and  his  testimonies,  and  his  sta- 
tutes xvith  all  their  heart,  and  with  all  their  soul,  to  perform  the 
-words  of  this  covena?it,  that  zvere  written  in  this  book,  and  all 
the  people  stood  to  the  covenant,  2  Kings  xxiii.  3.  This  is  a  most 
solemn  transaction,  and  includes  in  it  the  very  essentials  of  prac- 
tical religion  ,*  therefore  it  is  necessary  for  us  to  enquire,  what 
we  are  to  understand  thereby ;  and,  since  scripture  is  the  best 
interpreter  of  itself,  and  parallel  texts  give  light  to  each  other> 
we  may  observe  what  is  said  elsewhere,  upon  the  like  occasion, 
where  God  speaks  of  some  that  chiise  the  things  that  please  him^ 
love  the  name  of  the  Lord,  and  to  be  h/s  servants,  and  take  hold  of 
his:  covenant,  Isa.  Ivi.  4,  6.  so  that  to  enter  into  covenant,  is  to 
take  hold  of  God's  covenant ;  to  embrace  the  blessings  promis- 
(p.d  therein,  as  the  apostle  speaks  of  those  who  died  in  faith,  no* 
having-  received  the  promises,  or  the  blessings  promised,  but 
having  seen  them  afar  off,  and  were  persuaded  of  them,  and  em- 
braced them,  Heb.  xi.  13.  Again,  as  we  receive  the  blessings  of 
the  covenant  by  faith,  so  to  enter  into  covenant  with  God  im- 
plies, a  professed  dedication  of  ourselves  to  a  covenant-God, 
with  a  due  sense  of  our  obligation  to  yield  that  obedience,  which 
we  are  engaged  to  thereby,  or  a  declaration  that  we  pretend  not 
to  lay  claim  to  the  blessings  of  the  covenant,  without  being  ena- 
bled, by  his  grace  to  comply  with  the  demands  thereof;  and 
this  is  sometimes  expressed,  by  swearing  to  the  Lord,  as  it  is 
said.  Unto  me  every  knee  shall  bow,  and  every  tongue  shall swedr, 
Isa.  xlv.  23.  As  God,  when  he  enters  into  a  covenant  with  man, 
is  sometimes  said  to  swear  to  him,  or  to  confirm  his  promise  by 
his  oath,  upon  which  account  the  covenant  of  grace  is  sometimes 
called  his  oath,  as  in  one  of  the  scriptures  before-mentioned,  and 
others  that  might  have  been  referred  to,  Luke  i.  72,  7S.  so,  on 
the  other  hand, our  entering  into  covenant  with  him,  is  our  s^vear- 
tng  fealty,  as  subjects  do  to  their  princes,  whereby  they  own  them 
to  be  their  rightful  governors,  and  themselves  under  an  obliga- 
tion to  serve  them. 

This  is  farther  explained,  in  that  solemn  transaction^that  pass- 
ed between  God  and  his  people,  in  the  close  of  the  ministry  and 
life  of  Moses,  Deut.  xxvi.  1 7,  1 8.  by  which  we  may  understand 
what  is  meant,  in  other  places,  by  God's  entering  into  covenant 
with  them ;  this  is  expressed  by  his  avouching  them  to  be  his 
peculiar  people,  as  he  had  promised  them,  and  that  they  should 
keep  all  his  commandme?its ;  q,  d.  he  conferred  this  privilege 
wpon  them  with  that  view,  that  they  might  reckon  themselve?? 
utlder  the  highest  obligation  to  be  obedient  to  him  ;  and  tj|>cr 


OF  THE  COVENANT  OF  CRACE.  185 

we  have  an  explication  of  man's  entering  into  covenant  Avitli 
God,  when  it  is  said,  Thou  hast  avouched  the  Lord  this  day  to 
be  thy  God^  that  is,  thou  hust  publicly  declared,  that  thou  art 
willing  to  be  subject  to  him,  as  thy  covenant-God,  and  express- 
ed a  ready  inclination,  pursuant  hereunto,  to  walk  in  his  ways, 
and  keep  his  statutes,  and  his  commandments,  and  his  judg- 
ments, and  to  hearken  unto  his  voice :  this  is  such  an  entering 
into  covenant,  as  is  incumbent  on  all  who  expect  the  blessing 
thereof ;  and,  if  any  one  intends  nothing  more  than  this  by  re- 
stipulation,  when  he  uses  the  word  in  explaining  this  doctrine, 
I  will  not  contend  with  him  ;  but,  since  it  is  to  use  a  word 
without  its  proper  ideas,  which  others  annex  to  it,  I  humbly 
conceive  this  doctrine  may  be  better  explained  without  it. 


Quest.  XXXII.  Hoxu  is  the  grace  of  God  manifested  in  the 
second  covenant  ? 

Answ.  The  grace  of  God  is  manifested  In  the  second  covenant 
in  that  he  freely  provideth,  and  offereth  to  sinners  a  Media- 
tor, and  life  and  salvation  by  him  ;  and  requiring  faith  as 
the  condition  to  interest  them  in  him,  promiseth  and  giveth 
his  Holy  Spirit  to  all  his  elect,  to  work  in  them  that  faith, 
with  all  other  saving  graces,  and  to  ena])le  them  unto  all  holy 
obedience,  as  the  evidence  of  the  truth  of  their  faith  and 
thankfulness  to  God,  and  as  the  way  which  he  hath  appointed 
to  salvation. 

SINCE  the  covenant,  which  we  have  begun  to  consider,  is 
called  the  covenant  of  grace,  it  is  necessary  for  us  to  shew 
in  what  respects  the  grace  of  God  is  manifested  therein ;  and, 
in  order  thereunto,  we  may  observe, 

I.  That  life  and  salvation,  which  are  very  comprehensive 
blessings,  containing  all  that  sinful  creatures  stand  in  need  of, 
are  promised  herein.  Hereby  the  grace  of  God  is  more  eminent- 
ly illustrated  than  it  was  in  the  first  covenant ;  in  which  though 
life  was  promised,  yet  there  was  no  promise  of  salvation,  or  of 
the  recovery  of  a  forfeited  life.  This  is  only  brought  to  light  by 
the  gospel,  which  contains  a  glorious  discovery  of  the  grace  of 
this  covenant :  the  blessings  promised  therein,  are,  grafe  here, 
and  glor}'  hereafter ;  all  which  are  contained  in  that  promise,  / 
tvillhe  a  God  to  thee,  that  is,  I  will  deal  with  thee  in  such  a  way, 
as  that  all  my  divine  perfections  shall  contribute  to  thy  happi- 
ness. And  sometimes  when  God  reveals  himself  as  a  covenant- 
God,  he  promises,  as  he  did  to  Abraham,  that  he  xvill  be  their 
shield,  and  their  exceeding-  great  rexvard,  Gen.  xv.  1.  And  there 
are  other  promises  respecting  the  forgiveness  of  sin  ;  as  when 
Ood  6av5.  /,  even  /,  am  he  thut  bhUeth  out  thu  trans?-)  essions^  fo; 


186  OT   THE  COVENANT  OF  GRACE. 

mine  own  sahe^  and -will  not  remember  thy  sms,  Isa.  xliii.  25.  and, 
that  we  may  consider  this  in  its  utmost  extent,  the  apostle  says 
as  much  as  can  be  expressed  in  words,  which  is  the  conse- 
quence of  God's  being  a  covenant-God  to  his  people,  when  he 
tells  them,  All  things  are  yours ^  whether  Paul^  or  Apollos^  or 
Cephas^  or  the  worlds  or  Hfe^or  death^  or  things  present^  or  things 
to  come  ;  all  are  yours,  1  Cor.  lii.  22. 

II.  Man  could  not  have  been  made  partaker  of  these  invalua- 
ble blessings  contained  in  this  covenant,  without  the  interposi- 
tion of  a  Mediator ;  for  he  no  sooner  rebelled  against  God,  but 
he  Was  separated  from  his  presence  and  deprived  of  all  those 
blessings,  which  he  might  otherwise  have  expected;  and,  on 
the  other  hand,  the  holiness  and  justice  of  God  obliged  him  to 
testify  his  displeasure  against  him,  whereby  he  was  utterly  ex- 
cluded from  all  hope  of  obtaining  any  blessings  from  him  :  the 
perfections  of  the  divine  nature  rendered  it  necessary^  that  a  sa- 
tisfaction for  sin  committed,  should  be  insisted  on ;  and  this 
could  not  be  given  by  man  in  his  own  person,  nor  could  he 
reasonably  expect  that  God  should  receive  him  into  favour 
without  it,  as  having  rendered  hiiTiself  guilty  in  his  sight,  and 
so  liable  to  condemnation.  Therefore,  since  he  could  do  nothing 
that  had  any  tendency  to  repair  the  injuries  which  he  had  offer- 
ed to  the  divine  justice,  if  ever  he  have  access  to  God,  and  ac- 
ceptance in  his  sight,  it  must  be  in  and  through  a  Mediator ; 
which  leads  us  to  consider  what  we  are  to  understand,  by  a  me- 
diator, and  what  was  to  be  done  by  him,  in  order  to  the  procur- 
ing this  favour. 

A  mediator,  in  general,  is  one  who  interposes  between  two 
parties  that  are  at  variance,  in  order  to  make  peace ;  and  this  he 
does,  either  by  endeavouring  to  persuade  the  party  offended  to 
lay  aside  his  resentment,  and  forgive  the  injury,  which  is  a  less 
proper  sense  of  the  word  ;  or  else  by  making  an  overture  of 
satisfaction,  as  an  inducement  hereunto.  In  the  former  sense  it 
would  have  been  an  affront  to  the  divine  Majesty,  and  an  injury 
to  his  justice,  for  anv  one  to  desire  that  God  should  be  recon- 
ciled, without  a  satisfaction  given  ;  in  the  latter,  we  are  to  un- 
derstand the  word  Mediator,  when  applied  to  Christ,  in  this  an- 
swer. He  is  not  therefore  herein  to  be  considered  barely  as  a 
Mediator  of  intercession,  as  pleading  that  God  would  remit  the 
5  debt,  out  of  his  mere  sovereignty  or  grace  ;  but  as  a  Mediator 
of  satisfaction,  or  a  Surety,  entering  into  an  obligation  to  answer 
'  all  the  demands  of  justice.  In  this  respect,  he  is  the  Mediator  of 
the  cov'enant;  whereas,  when  he  is  sent,  by  God,  to  reveal,  or 
make  known  the  blessings  thereof  to  man,  he  is  styled.  The  Mes- 
senger of  the  covenant,  Mai.  iii.  1.  It  was  possible  for  a  mere 
creature  to  perform  the  work  of  a  mediator,  in  this  lower,  and 
less  proper  sense  of  the  word  ;  or,  provided  satisfaction  were 


or  THE  COVENANT  OF  GRACE.  187 

given  to  the  justice  of  God,  to  intercede  with  him  for  the  shi- 
ner, or  intreat  him  to  turn  away  from  the  fierceness  of  his  wrath, 
which  sin  deserved,  in  which  sense  Moses  is  styled  a  mediator^ 
and  in  no  other  *  ;  so  some  understand  that  text,  as  spoken  of 
him,  when  the  apostle  says,  Gal.  iii.  19.  of  the  law,  thati^  ivas 
ordfitned  by  angels^  in  the  hand  of  a  mediator  \  ',  and,  agreeably 
hereunto,  Moses  says,  I  stood  betxoecn  the  Lord  and  you  at  that 
timc^  to  shexo  you  the  -word  of  the  Lord ;  for  you  zvere  afraid^  by 
reason  of  the  fre^  Deut.  v.  5.  and  elsewhere,  after  Israel  had 
sinned,  in  worshipping  the  golden  calf,  he  says,  Tou  have  sin- 
ned a  great  sin,  and  nozv  I  xvill  go  up  unto  the  Lord :  peradven- 
ture,  I  shall  make  an  atonement  for  your  sin^  Exod.  xxxii.  30. 
not  that  he  was  to  be  accounted  a  mediator  of  satisfaction,  for 
the  atonement  he  hoped  to  make,  was  by  entreaty,  or  humble 
supplication,  that  God  would  not  destroy  them,  as  they  had  de- 
served. This  I  call  a  less  proper  sense  of  the  word  Mediator  ; 
whereas,  in  this  answer,  Christ  is  styled  a  Mediator,  m  the 
same  sense  in  which  he  was  a  Redeemer,  or  Surety,  for  man, 
or  made  a  proper  atonement  to  procure  reconciliation  between 
God  and  man  by  his  blood,  of  which  more  will  be  considered, 
when  we  speak  concerning  Christ's  priestly  office. 

III.  It  is  a  very  great  instance  of  grace,  that  God  should  ad- 
mit of  a  Mediator,  who  might  have  exacted  the  debt  of  us  in 
our  own  persons  ;  and,  we  being  unable  to  pay  it,  might  have 
punished  us  with  everlasting  destruction.  That  he  was  not  o- 
hliged  to  admit  of  a  Mediator,  will  appear,  if  we  consider  the 
nature  of  the  debt  due  from  us,  who  were  obliged  to  perform 
perfect  obedience,  or  else  to  suffer  punishment ;  and  therefore 
he  might  have  refused  to  have  allowed  of  this  to  be  performed 
by  another,  in  our  stead  :  in  this  case,  it  is  not  like  as  when  pe- 
cuniary debts  are  paid,  which  cannot  be  refused  by  the  credi- 
tor, though  paid  by  one  that  is  surety  for  the  debtor.  But,  since 
this  will  be  more  particularly  considered,  when  we  speak  con- 
cerning the  satisfaction  which  Christ  gave  to  the  justice  of  God, 
as  our  great  High-Priest,  all  that  we  shall  add,  concerning  it, 
at  present,  is,  that  it  was  an  instance  of  that  grace,  which  wa^ 
displayed  in  the  covenant,  in  whicl)  Christ  is  considered  as  a 
Mediator  of  satisfaction. 

IV.  The  grace  of  God  farther  appears,  in  that  he  not  only 
admitted  of  a  Mediator,  but  provided  one.  It  was  impossible 
for  fallen  man  to  find  out  any  one  that  would  so  much  as  plead 
his  cause,  or  speak  a  word  in  his  behalf,  till  satisfaction  were 
first  given  ;  and  no  mere  creature  could  pay  unto  God  a  ran- 
som that  was  worthy  of  his  acceptance,  or  available,  to  answer 
the  end  designed  thereby.  If  the  best  of  creatures  had  under- 

*  Svch  an  one  is  more  properly  called  Internuncius,  than  Mediator. 
'.    Vid.  Jicz.  aird  Whitbti  in  he. 


J  88  OF  THE  COVENANT  OF  GRAC£. 

taken  the  work,  it  ivould  have  miscarried  in  his  hands :  HoVv 
deplorable  and  hopeless  then  must  the  condition  of  fallen  man 
for  ever  have  been,  if  God  had  not  found  out  the  expedient  him- 
self to  bring  about  our  redemption  !  this  was  a  blessing  un- 
thought  of,  unasked  for  by  him.  I  will  not  deny  but  that  man 
might  have  some  ideas  of  the  divinity  and  glory  of  the  second 
Person  in  the  Godhead,  as  the  doctrine  of  the  Trinity  v/as  re- 
vealed to  him,  while  in  a  state  of  innocency,  as  it  was  necessary 
that  it  should  be,  in  order  to  his  worshipping  of  each  of  the  di- 
vine Persons,  and  i  doubt  not  but  he  retained  some  ideas  here- 
of when  fallen.  But  it  may  be  questioned,  whether  he  knew 
that  it  was  possible  for  the  Son  of  God  to  be  incarnate  ;  or  sup- 
pose, for  argument-sake,  v/e  allow  that  he  had  some  idea  of  the 
possibility  thereof ;  yet  he  could  never  have  known  that  he  was 
willing  to  submit  to  this  astonishing  instance  of  condescension, 
and  thereby  to  put  himself  in  the  sinner's  room,  that  he  might 
procure  that  redemption  that  was  necessary  for  him.  This  mys 
tery  of  the  divine  will  was  hid  in  God,  and  therefove  could  ne- 
ver have  been  knov/n  by  him  without  revelation,  and  conse- 
quently  would  not  have  afforded  him  any  matter  of  relief  in  his 
deplorable  state.  How  wonderful  therefore  was  the  grace  of 
God,  th.iL  he  should  find  out  this  expedient,  and  lay  help  on 
one  that  is  mighty,  or  provide  one  to  do  that  for  him,  which 
none  else  could  have  done  ! 

And  to  this  we  may  add,  that  it  was  no  less  an  instance  of 
divine  grace,  that  God  the  Sun  should  consent  to  perform  thi-^ 
work  for  him  :  hJs  undertaking  it,  was  without  the  least  force 
or  compulsion  ;  for  that  would  have  been  inconsistent  with  his 
consenting  to  become  a  Surety  for  us,  and,  as  such,  to  suffer  in 
our  room  and  stead,  since  all  punishment  must  either  b*e  de- 
served by  him,  that  bears  it,  or  else  voluntarily  submitted  to  : 
The  former  of  these  can  by  no  means  be  said  of  Christ ;  for  s* 
personal  desert  of  punishment  is  inconsistent  with  his  spotles- 
purity,  and  would  have  rendered  the  price,  laid  down  by  him 
for  our  redemption,  invalid ;  therefore  he  voluntarily  conde- 
scended to  engage  in  this  work.  Pie  gave  his  life  a  ransom  for 
many  ;  and  this  is  considered  as  a  peculiar  display  of  grace  in 
him,  as  the  apostle  expresses  it,  2^e  know  the  grace  of  our  Lord 
Jesus  Christy  that  though  he  was  rich,  yet,  for  your  sakes,  he 
'became poor,  that  ye,  through  his  poverty,  might  be  rich,  2  Cor- 

viii.  9. 

V.  This  Mediator  being  provided  for  man,  without  his  de- 
sert or  expectation,  we  proceed  to  consider  him  as  offered  to 
him,  and,  together  with  him,  life  and  salvation.  This  is  the 
great  design  of  the  gospel,  to  discover,  or  make  an  overture 
hereof  to  him  ;  without  this,  the  gospel  could  not  be  preached, 
nor  a  visible  publication  made  of  the  grace  of  the  covenant  con- 


OF  THE  COVENANT  OF  GRACE.  189 

tained  herein  :  but,  since  the  overture  of  grace,  or  the  call  of 
God  to  accept  of,  and  embrace  Christ,  as  offered  in  the  gospel, 
is  more  particularly  considered  under  a  following  answer  *,  we 
shall  reserve  the  farther  consideration  of  this  matter  to  it. 

VI.  It  is  farther  said,  in  this  answer,  that  the  grace  of  God  is 
manifested  in  the  second  covenant,  in  his  requiring  faith,  as  the 
condition  to  interest  believers  in  Christ.  This  expression  may 
be  allowed  of,  or  excepted  against,  according  to  the  method  ta- 
ken to  explain  it,  which  we  shall  endeavour  to  do,  and  therein 
shew  in  what  sense  we  deny  the  covenant  of  grace  to  be  condi- 
tional ;  and  then  enquire,  whether  there  be  not  another  sense, 
agreeable  to  the  divine  perfections,  in  which  these  words  may 
be  understood,  and  other  expressions,  of  the  like  nature,  fre- 
quently used  by  divines,  in  which  faith  is  styled  a  condition 
thereof;  and  accordingly  we  shall  enquire, 

1 .  What  we  are  to  understand  by  a  person's  having  an  inter- 
est in  Christ.  This  implies  our  having  a  right  to  claim  him,  as 
our  Mediator,  Surety,  Advocate,  and  Saviour,  and  with  him 
all  those  spiritual  blessings,  which  are  purchased  and  applied 
by  him  to  those  whom  he  has  redeemed ;  so  that  such  an  one 
may  say,  upon  good  grounds,  Christ  is  mine,  together  with  all 
spiritual  blessings  in  heavenly  things  in  hiiji. 

Here  let  it  be  considered,  that  it  is  one  thing  to  say,  that  Christ 
is  the  Redeemer  and  Saviour  of  man,  or,  in  particular,  of  his 
elect,  who  are  given  to  him  for  this  end  ;  and  another  thing  for 
a  person  to  say,  he  is  my  Redeemer  or  Saviour  :  the  former  of 
these  i^  a  truth,  founded  in  scripture-revelation ;  and  according- 
ly every  one  may  say,  as  Moses  expresses  it,  2>a,  he  loved  the 
people^  Deut.  xxxiii.  3.  or  his  peculiar  chosen  people ;  or,  as  the 
apostle  says,  Christ  loved  the  churchy  and g'ave  hiynself  for  it^ 
Eph.  V.  25.  But  he,  who  has  an  interest  in  Christ,  has  a  right 
to  claim  him,  as  his  Saviour,  and  therefore  may  say,  with  the 
apostle,  He  loved  me^  and  gave  himself  for  nie^  Gal.  ii.  20.  This 
I  rather  choose  to  express,  by  a  believer's  having  a  right  to 
claim  him  as  his  Saviour,  than  his  being  actually  enabled  so  to 
do,  inasmuch  as  many  have  an  interest  in  Christ,  who  are  des- 
titute of  that  assurance,  which  would  give  them  a  comfortable 
sense  thereof  in  their  own  souls. 

2.  We  are  now  to  consider  how  faith  is  said  to  be  required, 
as  the  condition  to  interest  us  in  Christ ;  or  how  far  this  expres- 
sion may  be  qualified  and  explained,  without  asserting  any  thing 
derogatory  to  the  glory  of  God,  or  the  grace  of  the  covenant. 
The  word  condition^  though  often  used  when  we  speak  of  con- 
tracts between  man  and  man,  as  an  essential  ingredient  therein, 
is  not  so  plainly  contained  in  those  explications  of  the  covenant 
of  grace,  which  we  have  in  scripture ;  and,  whenever  we  use  itj 

*  See  Quest.  Ixvii. 

Vol,  II.  -  B  b 


190  OF  THE  COVENAKT  OF  GRACE. 

with  a  particular  application  thereunto,  we  must  understand  it 
in  such  a  sense,  as  is  agreeable  to  the  divine  perfections.  There- 
fore, that  we  may  compare  these  two  senses  of  the  word  condi- 
tion together,  in  order  to  our  determining  how  far  it  may  be 
used,  or  laid  aside,  in  explaining  this  doctrine,  let  us  consider, 

(1.)  That  in  human  covenants,  in  which  things  are  promised 
on  certain  conditions,  these  conditions  are  supposed  to  be  possi- 
ble to  be  performed,  otherwise  the  promise,  depending  thereon, 
is  rendered  void,  and  it  contains  no  other  than  a  virtual  denial 
to  make  it  good.  Thus  the  king  of  Israel  did  not,  at  first,  un- 
derstand the  message  sent  him  by  the  king  of  Syria,  requiring 
of  him  to  heal  Naaman  of  his  leprosy,  as  a  condition  of  peace 
and  friendship  between  them ;  and  the  inference  he  makes  from 
it  was,  that  he  had  a  design  to  seek  a  quarrel  against  him  ;  and 
his  reasoning  would  have  been  just,  had  it  been  intended  in  this 
sense,  since  the  condition  was  not  in  his  own  power.  Moreo- 
ver, if  a  master  should  tell  his  sen^ant,  that  he  would  give  him 
a  reward,  in  case  he  would  perform  the  work  of  ten  days  in 
one,  he  would  conclude  nothing  else  from  it,  but  that  he  was 
resolved  not  to  give  him  any  thing.  Now,  to  apply  this  to  our 
present  purpose,  we  must  consider  whether  faith,  when  it  is  a 
condition  of  the  covenant  of  grace,  be  in  our  own  power  or  no. 
There  are  some  external  acts  thereof,  indeed,  which  are  so  ,*  but 
these  are  too  low  to  be  deemed  conditions  of  salvation,  or  of 
the  blessings  of  the  covenant  of  grace  ;  and  as  for  those  acts 
which  are  supernatural,  or  the  effects  of  the  exceeding  greatness 
of  the  power  of  God,  though  they  are  inseparably  connected 
with  salvation,  yet  they  are  not  in  our  power  ;  so  as  that  we 
may  conclude,  that  they  are  proposed  as  conditions,  in  the  same 
sense  as  those  things  are  said  to  be,  that  are  supposed  to  con- 
tain this  ingredient  in  them. 

In  this  respect,  the  covenant  of  grace,  as  to  the  conditionality 
of  it,  differs  from  the  covenant  of  innocencv,  in  which  perfect 
obedience,  which  was  the  condition  thereof,  was  so  far  in  man*s 
power,  that  he  could  have  performed  it,  without  the  super- 
added assistance  of  divine  grace  :  but  when,  on  the  other  hand, 
perfect  obedience  is  considered,  as  a  condition  of  fallen  man's 
entering'  into  life^  in  which  sense  our  Saviour's  reply  to  the 
young  man's  question,  in  Matt.  xix.  1 T.  is  understood  by  many, 
this  is  a  plain  intimation  that  eternal  life  is  not  to  be  obtained 
this  way,  inasmuch  as  the  condition  is  impossible. 

(2.)  When  conditions  are  insisted  on,  in  human  covenants, 
it  is  generally  supposed,  that  though  it  be  possible  for  the  per- 
son, that  enjoins  them,  to  assist,  and  enable  him,  who  is  under 
this  obligation,  to  perform  them,  yet  he  will  not  give  him  that 
assistance ;  for,  if  he  does,  the  contract  can  hardly  be  reckoned 
f^nditional,  but  Solute :  thus  if  a  creditor  should  tell  an  in- 


OF  THE  COVENANT  OF  GRACE.  191 

solvent  debtor,  that  he  will  discharge  him,  provided  he  pays  the 
debt,  and,  ac  chj  same  time,  gives  him  to  understand  that  he 
will  supply  him  with  a  sum  of  money,  that  shall  enable  him  to 
do  it,  this  is  altogether  the  same  as  though  he  had  discharged 
him,  without  any  conditional  demand  of  payment.  This  I  can- 
not but  mention,  because  there  are  some  persons,  who  speak  of 
faith,  as  a  condition  of  the  covenant  of  grace,  and,  at  the  same 
time,  take  it  for  granted,  that  it  is  not  in  our  own  power  to 
perform  it :  nevertheless,  since  God  has  promised  that  he  will 
work  it  in  us,  they  conclude  it  to  be  conditional ;  whereas  such 
a  promise  as  this  would  render  the  covenant  absolute,  or,  at 
least,  not  conditional,  in  the  same  sense,  in  which  human  cove- 
nants are,  and  only  infer  what  we  do  not  deny,  that  there  is  a 
necessary  connexion  between  that  grace,  which  God  will  ena- 
ble us  to  perform,  and  salvation,  which  he  has  promised  in  this 
covenant. 

(3.)  When  any  thing  is  promised  to  another,  on  condition 
that  he  do  what  is  enjoined  on  him,  it  is  generally  supposed 
that  it  is  a  dubious  and  uncertain  matter  whether  this  condition 
shall  be  fulfilled,  and  the  promise  take  place ;  or,  as  I  may  ex- 
press it,  every  condition  contains  not  a  necessary,  but  an  un- 
certain connexion  between  the  promised  advantage,  and  the 
dtity  enjoined,  and  that  for  this  reason,  because  all  human  cove- 
nants depend  on  the  power  and  v/ill  of  men,  who  are  under 
conditional  engagements  to  perform  what  is  demanded  therein; 
and  these  are  supposed  to  be  mutable  and  defective,  and,  as  far 
as  the^'  are  so,  the  performance  of  the  condition  may  be  reck- 
oned dubious ;  and  he  that  made  the  promise  is  liable  to  the 
same  uncertainty,  whether  he  shall  make  it  good  or  no.  This 
will  hardly  be  denied,  by  those  who  defend  the  other  side  of 
the  question,  who,  in  explaining  the  nature  of  human  liberty, 
generally  suppose,  that  every  one,  who  acts  freely,  might  do 
the  contrary  ;  therefore  they  must,  from  hence,  conclude,  that, 
if  the  performing  the  conditions  of  a  covenant  be  the  result  of 
man's  free  will,  it  is  possible  for  him  not  to  perform  them,  and 
therefore  it  must  be  a  matter  of  uncertainty,  whether  a  person, 
who  promises  a  reward  upon  the  performance  of  these  condi- 
tions, will  confer  it  or  no.  But,  however  this  may  be  applied  to 
human  covenants,  we  are  not  to  suppose  that  faith,  or  any  other 
grace,  is,  in  this  respect,  a  condition  of  the  covenant  of  grace, 
as  though  God's  conferring  the  blessings  promised  therein  were 
dependent  on  the  will  of  man,  as  determining  itself  to  the  exer- 
cise of  these  graces ;  in  this  respect,  we  cannot  but  deny  the 
covenant  of  grace  to  be  conditional. 

(4.)  If  we  take  an  estimate  of  the  worth  and  value  of  a  con- 
dition enjoined,  the  advantages  that  he,  v/ho  enjoins  it,  expects 
to  receive  from  it,  or  the  reference  that  the  performance  thereof 


192  OF  THE  C»VENANT  OP  GRACE. 

has  to  tlie  procuring  the  blessing  promised,  in  which  case  the 
person,  who  has  fj^ilfilled  it,  may  be  said  to  merit,  or  have 
whereof  to  glory  in  himself,  as  to  what  concerns  the  part  he 
has  performed  therein :  this  must  not  be  applied  to  any  trans- 
action between  God  and  man,  and  therefore  is  wholly  to  be 
excluded  from  those  ideas,  which  are  contained  in  the  word 
condition^  when  applied  to  the  covenant  of  grace,  as  will  be  al- 
lowed by  most,  who  do  not  give  into  the  Popish  doctrine  of 
the  merit  of  good  works.  Concerning  the  worth  and  value  of 
faith,  and  all  other  graces,  I  would  not  be  thought,  in  the  least, 
to  depreciate  or  divest  them  of  that  excellency,  which  they 
have,  above  all  other  effects  of  God's  power  and  blessings  of 
providence ;  whereas  certainly  we  ought  to  bless  God  for  them, 
or  glory  in  him,  as  the  Author  of  them :  but  that  which  we 
would  fence  against  in  this  matter,  is  nothing  more  than  what 
our  Saviour  does,  when  he  says.  When  ye  shall  have  done  all 
those  things  zvhich  are  commanded  you^  say^  We  are  unprojita- 
ble  S€rva7its,  Luke  xvii.  10.  And  I  would  not  have  any  one 
suppose,  that  whatever  condition  is  performed  by  us,  has  such 
a  value  put  on  it,  as  that  eternal  life  is  hereupon  due  to  us,  in 
a  way  of  debt,  which  would  make  way  for  boasting.  It  is  true, 
the  conditions  which  Christ  performed  in  that  branch  of  the 
covenant,  which  more  immediately  respected  himself,  which 
some  call  the  covenant  of  redemption,  were  properly  merito- 
rious, and  the  blessings  he  purchased  thereby  were  given  him 
in  a  way  of  debt,  and  not  as  an  undeserved  favour :  but,  if  we 
suppose  that  there  is  the  same  reference  of  faith,  or  any  other 
grace  acted  by  us,  to  that  salvation,  which  we  expect,  we  turn 
the  covenant  of  grace  into  a  covenant  of  works,  and  resolve  that 
into  ourselves  which  is  due  to  God  alone. 

But  since  many  excellent  divines  have  asserted  faith  to  be  a 
condition  of  the  covenant  of  grace,  who  do  not  understand  the 
word  condition.,  either  as  containing  in  h  any  thing  dubious  or 
uncertain  on  the  one  hand,  or  meritorious  on  the  other;  and 
probably  they  choose  to  express  themselves  so,  in  compliance  d 
with  custom,  and  to  explain  away  the  common  ideas  of  the 
word  co7idition,  as  applied  to  human  covenants,  rather  than  al- 
together to  lay  it  aside  ;  and,  it  may  be,  they  do  this,  lest  they 
should  be  thought  to  deny  the  necessary  connexion  between 
faith  and  salvation  :  I  shall  therefore,  for  the  same  reason,  con- 
clude this  head  with  the  following  propositions,  whereby  our 
not  using  the  word  condition.,  may  be  vindicated,  from  any  just 
exception ;  or,  our  using  of  it  may  not  appear  to  be  inconsis- 
tent with  the  divine  perfections,  or  the  grace  of  this  covenant. 
Therefore, 

1st  J  We  shall  lay  down  this  as  an  undoubted  truth,  the  de- 
nial whereof  would  be  subversive  of  all  religion,  that  faith,  and 


or  THE  COVENANT  ©F  GRACE.  193 

all  Other  graces,  are  required  by  God,  and  our  obligation  there- 
unto is  indispensible ;  whether  it  be  reckoned  a  condition  of  the 
covenant  or  no,  it  is  no  less  a  duty.  («)  It  is  true,  there  are 


(a)  "  The  law  of  God  itself  requires  no  creature  to  love  him,  or  obey  him,  be- 
yond his  strength,  or  with  more  than  all  the  powers  which  he  possesses.  If  the 
inability  of  sinners  to  believe  in  Christ,  or  to  do  things  spiritually  good,  were  of 
this  nature,  it  would  undoubtedly  form  an  excuse  in  their  favour ;  and  it  must 
be  as  absurd  to  exhort  them  to  such  duties,  as  to  exhort  the  blind  to  look,  the 
deaf  to  hear,  or  the  dead  to  walk.  But  the  inability  of  sinners  is  not  such  as  to 
induce  the  Judge  of  all  the  earth,  (who  cannot  do  other  than  right)  to  abate  in 
his  requirements.  It  is  a  fact  that  he  does  require  them,  and  that  without  paying 
any  regard  to  their  inability,  to  love  him,  and  to  fear  him,  and  to  do  all  his  com' 
•mandmeiits  always.  The  blind  are  admonished  to  look,  the  deaf  to  hear,  and  the  dead 
to  arise.  Isa.  xlii.  18.  Eplies.  v.  14.  If  there  were  no  other  proof  than  what  is  af- 
forded  by  this  single  fact,  it  ought  to  satisfy  us  that  the  blindness,  deafness,  and 
death  of  sinners,  to  that  which  is  spiritually  good,  is  of  a  different  nature  from 
that  which  furnishes  an  excuse.  This  however  is  not  the  only  ground  of  proof. 
The  thing  speaks  for  itself  There  is  an  essential  difference  between  an  inability 
which  is  independent  of  the  inclination,  and  one  that  is  owing  to  nothing  else.  It 
i9  equally  impossible,  no  doubt,  for  any  person  to  do  that  which  he  has  no  mind 
to  do,  as  to  perform  that  which  surpasses  his  nattiral  powers;  and  hence  it  is  that 
the  same  terms  are  used  in  the  one  case  as  in  the  other.  Those  who  were  under 
the  dominion  of  envy  and  malignity,  couin  not  speak  peaceably  ;  and  those  who 
have  eyes  fidl  of  adultery,  cannot  cease  from  sin.  Hence  also  the  following  lan- 
guage— Hoxo  CAN  ye,  being  evil,  speak  good  things  P — T'he  natural  man  receiveih  not 
the  things  of  the  Spirit  of  God,neiiher  can  he  knoiv  them — The  carnal  mind  is  enmity 
againtt  God  ;  and  is  not  lubject  to  the  law  of  God,  neither  indeed  can  be — They  that 
are  in  thefesh  cannot pfease  God — J\o  man  can  come  to  me,  except  the  Father  ivho 
sent  me  draw  him. — It  is  also  true,  that  many  have  affected  to  treat  the  distinction 
between  natural  and  moral  inability  as  more  curious  than  solid.  '  If  we  be  unable, 
say  they,  we  aie  unable.  As  to  the  nature  of  the  inability,  it  is  a  matter  of  no  ac- 
count. Such  distinctions  are  perplexing  to  plain  Chi-istians,  and  beyond  their  ca- 
pacity.' Bat  surely  the  plahiest  and  weakest  Christian  in  reading  liis  bible,  if  he 
pay  any  regard  lo  what  he  reads,  must  perceive  a  manifest  diffei-ence  between  the 
blindnessofBartimeus,  who  was  ardently  desirous  that  he  might  receive  his  sight, 
and  that  of  the  unbelieving  Jews,  who  closed  their  eyes,  lest  they  should  see,  and  be 
converted,  a}id  healed .-  Mark  x.  51.  Matt.  xii.  15.  and  between  the  want  of  the 
natural  sense  of  hearing,  and  the  state  of  those  -who  have  ears,  but  hear  not. 

So  far  as  my  observation  extends,  those  persons  wlio  affect  to  treat  this  dis- 
tinction as  a  matter  of  mere  curious  speculation,  arc  as  ready  to  make  u.se  of  it 
as  other  people  where  their  own  interest  is  concerned.  If  they  be  accused  of  in- 
juring their  fellow-creatures,  and  can  allege  that  what  they  "did  was  not  hiow- 
ingly,  or  of  design,  I  believe  they  never  fail  to  do  so  :  or  when  cliarged  with  ne- 
glecting their  duty  to  a  parent,  or  a  master;  if  they  can  say  in  truth  that  they 
were  unable  to  do  it  at  the  time,  let  their  -will  have  been  ever  so  good,  they  are 
never  known  to  omit  the  plea  i  and  should  such  a  master  or  parent  reply  by  sug- 
gesting that  their  want  of  ability  arose  from  want  of  inclination,  they  would  very 
easily  understand  it  to  be  the  language  of  reproach,  and  be  very  earnest  to  main- 
tain the  contrar}-.  You  never  hear  a  person,  in  such  circumstances,  reason  as  he 
does  in  religion.  He  does  not  say,  "  If  I  be  unable,  1  am  unable ;  it  is  of  no  ac- 
count whether  it  be  of  this  kind  or  that :"  but  labours  with  all  his  might  to  es- 
tablish the  difference.  Now  if  the  subject  be  so  clearly  understood  and  acted 
upon  where  Interest  is  concerned,  and  never  appears  difficult  but  In  religion,  it 
is  but  too  manifest  where  the  difticulty  lies.  If  by  fixing  the  guilt  of  our  conduct 
upon  our  father  Adam,  we  can  sit  comfortably  in  our  nest;  we  shall  be  very 
averse  to  a  sentiment  that  tends  to  disturb  our  repose,  by  planting  a  thorn  in  it. 
It  is  sometimes  objected,  that  the  inability  of  sinners"  to  believe  In  Christ,  is 
not  the  effect  of  their  depravity ;  for  that  Adam  himself  Ln  his  purest  state  was 


394  OF  THE  COVENANT  OF  GRACE* 

some  who  distinguish  between  the  obligation  of  a  law,  and  that 
of  a  covenant ;  the  former  of  which  depends  on  an  express  com- 
mand ;  the  latter  is  the  result  of  some  blessings  promised  or 

oiily  .1  natural  many  and  had  no  power  to  perform  spii-itual  duties.  But  this  ob- 
jection belongs  to  another  topic,  and  has,  I  hope,  been  already  answered.  To 
this,  however,  it  may  be  added — The  natiLval  man  -who  receiveth  not  the  things  of 
the  Spirit  of  God,  (1  Cor.  ii.  14.)  is  not  a  man  possessed  of  the  holy  image  of  God, 
as  was  Adam,  but  of  mere  natural  accomplishments  ;  as  were  the  wise  men  of  the 
world,  the  philosophers  of  Greece  and  Rome,  to  whom  the  things  of  God  were 
foolishness.  Moreover,  if  the  inability  of  sinners  to  perform  spiritual  duties,  were 
of  the  kind  alleged  in  the  objection,  they  must  be  equally  unable  to  commit  the 
opposite  sins.  He  that  from  the  constitution  of  his  nature  is  absolutely  unable  to 
understand,  or  believe,  or  love  a  certain  kind  of  truth,  must  of  necessity  be  alike 
unable  to  shut  his  eyes  against  it,  to  disbelieve,  to  reject,  or  to  liate  it.  But  it  is 
manifest  that  all  men  are  capable  of  the  latter;  it  must  therefore  follow,  that 
nothing  but  the  depravity  of  their  he;u"ts  renders  them  incapable  of  the  former. 

Some  winters,  as  hath  been  already  observed,  have  allowed  that  sinners  are  the 
subjects  of  an  inability  which  arises  from  their  depravity ;  but  they  still  contend 
that  this  is  not  all;  but  that  they  are  both  naturally  and  morally  unable  to  believe 
in  Christ ;  and  this  they  think  agreeable  to  the  scriptures,  which  represent  them 
as  both  unable  and  tin-ivilling  to  come  to  him  for  life.  But  these  two  kinds  of  ina- 
bility cannot  consist  with  each  other,  so  as  both  to  exist  in  the  same  subject,  and 
towards  the  same  thing.  A  moral  inability  supposes  a  natural  ability.  He  who 
never  in  any  state  was  possessed  of  the  power  of  seeing,  cannot  be  said  to  shiit 
his  eyes  against  the  light.  If  the  Jews  had  not  been  possessed  of  natural  powers, 
equal  to  the  knowledge  of  Christ's  doctrine,  there  had  been  no  justice  in  tliat 
cutting  question  and  answer.  Why  do  ye  not  understand  my  speech  7  Because  ye 
OANNOT  hear  my  -word.  A  total  physical  inability  must  of  necessity  supersede  a 
moral  one.  To  suppose,  therefore,  that  the  phrase,  JVo  tnan  can  coirw  to  me,  is 
meant  to  describe  the  former ;  and,  Ye  will  not  co7ne  to  me  that  ye  may  have  life, 
the  latter ;  is  to  suppose  that  our  Saviour  taught  what  is  self-contradictory. 

Some  have  supposed  that  in  ascribing  physical  or  natural  power  to  men,  we 
deny  their  natural  depravity.  Through  the  poverty  of  language,  words  are  obli- 
gjed  to  be  used  in  different  senses.  When  we  speak  of  men  as  by  nature  depraved, 
we  do  not  mean  to  convey  the  idea  of  sin  being  an  essential  part  of  human  nature, 
or  of  the  constitution  of  man  as  man  :  our  meaning  is,  that  it  is  not  a  mere  effect 
of  education  and  example ;  but  is  from  his  very  birth  so  interwoven  through  all 
his  powers,  so  ingrained,  as  it  were,  in  his  very  soul,  as  to  grow  up  with  him, 
and  become  natural  to  him. 

On  the  other  hand,  when  the  term  natural  is  used  as  opposed  to  moral,  and  ap- 
plied to  the  powers  of  the  soul,  it  is  designed  to  express  those  facidties  which 
are  strictly  a  part  of  our  natuxe  as  men,  and  which  are  necessary  to  our  being 
accountable  creatures.  By  confounding  these  ideas  we  may  be  always  disputing, 
and  bring  nothing  to  an  issue. 

Finally,  It  is  sometimes  suggested,  that  to  ascribe  natural  ability  to  sinners  to 
perform  things  spiritually  good,  is  to  nourish  their  self-sufficiency  ;  and  that  to 
represent  their  inability  as  onh  moral,  Is  to  suppose  that  it  is  not  insuperable, 
but  may  after  all  be  overcome  by  efforts  of  their  own.  But  surely  it  is  not  ne- 
cessary, in  order  to  destroy  a  spirit  of  self-sufficiency,  to  deny  that  we  are  men, 
and  accountable  creatures ;  which  is  all  that  natural  ability  supposes.  If  any  per- 
son imagine  it  possible,  of  his  own  accord  to  chuse  tliat  to  which  he  is  utterly 
averse,  let  him  make  the  trial. 

Some  have  alleged,  that  •  natural  power  is  only  sufficient  to  perform  natural 
things ;  and  that  spiritual  power  is  required  to  the  performance  of  spiritual 
things.'  B*t  this  statement  is  far  from  accurate.  Natural  power  is  as  necessary 
to  the  performance  of  spiritual,  as  of  natural  things  :  we  nuistpossess  the  power* 
of  men  In  order  to  perform  the  duties  of  good  men.  And  as  to  spiritual  pow  er, 
or,  which  is  tJie  same  thing-,  »  rig'ht  state  of  mind,  it  is  not  properly  a  faculty  of 


OF  THE  COVENANT  OF  GRx\CE.  195 

conferred,  which  has  in  it  the  obligation  of  a  law,  but  not  the 
formal  nature  of  it ;  and  therefore  they  conclude,  that  we  are 
commanded  by  God,  as  a  Lawgiver,  to  believe  and  repent,  but 
that  it  is  more  proper  to  say,  we  are  rather  engaged  by  him, 
as  a  covenant-God,  than  commanded  to  exercise  these  graces : 
but  this  dispute  is  rather  about  the  propriet}'  of  words,  than  the 
main  substance  of  the  doctrine  itself;  and  therefore  I  shall  en- 
ter no  farther  into  this  critical  enquiry,  but  content  myself  with 
the  general  assertion,  that  faith,  and  all  other  graces  are  neces- 
sary duties ;  without  which;,  it  is  impossible  to  please  God^  to 
use  the  apostle's  expression,  Heb.  xi.  6.  or  to  have  any  right 
to  the  character  of  Christians. 

2dly^  Faith,  and  all  other  graces,  are  to  be  also  considered 
as  blessings,  promised  in  the  covenant  of  grace.  This  appears 
from  those  scriptures  that  speak  of  them  as  the  gifts  of  God, 
Eph.  ii.  8.  purchased  by  the  blood  of  Christ,  and  so  founded 
on  his  righteousness^  2  Pet.  i.  1.  and  wrought  in  us  by  his  Spi- 
rit, and  the  exceeding  greatness  of  his  power ^  Eph.  i.  19.  and 
as  discriminating  blessings,  which  all  are  not  partakers  of,  as 
the  apostle  says.  All  men  have  not  faith^  2  Thess.  iii.  2. 

This  may  be  farther  argued,  from  what  Christ  undertook  to 
purchase  for,  and  apply  to  his  people,  as  their  federal  Head; 
so  that,  in  pursuance  hereof,  all  spiritual  blessings  in  heavenly 
things,  are  bestowed  on  them,  in  him ;  and  hereby  the  cove- 
nant is  made  good  to  them,  as  God  is  said,  together  -with 
Christy  to  give  them  all  things,  Rom.  viii.  32.  First,  Christ  is 
given  for  a  covenant  of  his  people,  and  then,  upon  his  fulfilling 
what  he  undertook  to  procure  for  them,  all  that  grace,  which 
is  treasured  up  in  him,  is  applied  to  them ;  therefore  faith,  and 
other  concomitant  graces,  are  covenant-blessings. 

3dltf,  There  is  a  certain  connexion  between  faith,  with  other 
concomitant  graces,  and  salvation.  But  this  having  been  con- 
sidered elsewhere,  together  with  the  sense  of  those  scriptures, 
that  seem  to  be  laid  down  in  a  conditional  form,  from  whence 
the  arguments,  to  prove  the  conditionality  of  the  covenant  of 
grace,  are  generally  taken  ;*  all  that  we  shall  add,  at  present, 
is,  that  since,  in  this  eternal  covenant  between  the  Father  and 
the  Son,  it  was  agreed,  established,  and,  on  our  Saviour's  part, 
undertaken,  that  the  elect  should  be  not  only  redeemed,  but 
sanctified,  and  enabled  to  exercise  all  grace,  before  they  are 
brought  to  glory,  this  is  made  good  to  them  in  this  covenant ; 
and  therefore,  as  the  consequence  of  Christ's  purchase,  faith, 

•  See  Vol.  I.  paffe  479,  480. 

the  soul,  but  a  quality  whicli  it  possesses  :  and  which  though  it  be  essential  to 
the  actual  performance  of  spiritual  obedience,  yct  is  n^t  recssavy  to  our  beinsi: 
under  oSWfarwi  to  perform  it.'*  '  Ft-tiEu   " 


19G  OF  THE  COVENANT  OF  GRACE. 

and  all  otlier  graces,  are  wrought  in  the  soul,  which  afterwards, 
in  receiving  the  end  of  faith,  is  brought  to  eternal  salvation ; 
so  that  we  may  as  well  separate  Christ's  undertaking  to  redeem 
his  people  froni  their  attaining  salvation,  as  we  can  his  apply- 
ing those  graces  which  accompany  it. 

However,  when  we  speak  of  these  graces,  as  connected  with 
salvation,  we  must  not  conclude  that  they  are  the  cause  thereof. 
Though  we  are  saved  in  a  way  of  believing,  we  are  not  saved 
for  our  faith ;  and  therefore  I  cannot  but  approve  of  what  is 
observed  by  many  divines,  who  treat  of  this  subject,  that  these 
graces  are  the  way  to  heaven,  though  Christ's  righteousness  be 
the  cause  of  our  coming  there.*  I  am  sensible  there  are  some 
who  express  their  dislike  of  some  of  the  most  unexceptionable 
modes  of  speaking,  if  not  altogether  agreeable  to  those  which 
they  make  use  of,  who  can  hardly  approve  of  any  one's  assert- 
ing, that  faith,  and  other  graces,  are  the  way  to  salvation;  part- 
ly, because  they  are  the  beginning  of  salvation,  and  principally, 
because  Christ  styles  himself.  The  Way^  John  xiv.  6.  But  to 
this  it  may  be  replied,  that  though  grace  be  glory  begun,  yet 
it  may  as  truly  be  said  to  be  the  way  to  complete  salvation,  as 
the  traveller's  setting  out,  and  going  forward  on  his  journey, 
is  the  way  to  the  end  thereof,  without  which  it  can  never  be 
attained ;  and,  though  Christ  be  the  way  to  salvation,  as  every 
thing  that  tends  to  fit  us  for,  and  bring  us  to  it,  is  founded  on 
what  he  did  for  us,  as  Mediator ;  yet  this  does  not,  in  the  least, 
overthrow  the  connexion  of  grace  with  glory,  in  the  method  in 
which  he  brings  his  people  to  it,  by  first  working  faith,  and 
all  other  graces  in  them,  before  the  work  is  brought  to  perfec- 
tion, or  the  top-stone  thereof  is  laid. 

Aithlif^  If  we  assert  more  than  this,  namely,  that  faith  is  a 
condition  of  the  covenant  of  grace,  or,  as  it  is  expressed  in  this 
answer,  a  condition  to  interest  believers  in  Christ,  we  must 
distinguish  between  God's  bestowing  the  blessings  of  the  cove- 
nant of  grace,  pursuant  to  his  secret  will,  or  his  eternal  pur- 
pose ;  and  our  having  a  visible  ground,  or  reason,  to  claim  an 
interest  in  them :  the  former  of  these  cannot  be  supposed  to 
be  conditional,  without  making  God  dependent  on  our  act;  the 
latter  may,  and,  I  think,  ought  to  be  deemed  so.  Thus  faith  is 
a  condition,  or  an  internal  qualification,  without  which  no  one 
has  a  warrant  to  conclude  his  interest  in,  or  lay  claim  to  the 
saving  blessings  of  the  covenant  of  grace,  so  that  whea  it  is 
said  to  be  a  condition  to  interest  believers  in  Christ,  in  this  an- 
swer, we  are  to  understand  it,  as  that  which  evinces  our  claim 
to  him,  or  gives  us  ground  to  conclude,  that  we  are  redeemed 
by  him,  and  to  expect  that  he  will  bestow  upon  us  complete 

*  The  former  of  these  is  s^eneralfff  ^tf.ed^  Via  ad  regnuro :  the  lafter,  Causa  reg-- 


OF  THK  COVENANT  OF  GRACE.  197" 

salvation.  To  deny  this,  would  be  to  suppose,  that  an  unbe» 
liever  has  a  warrant  to  conclude  that  Christ  loved  and  gave 
himself  for  him,  or  that  he  shall  be  saved  by  him ;  which  is  a 
doctrine  that  I  cannot  but  oppose  with  the  greatest  detestation, 
as  what  contains  in  it  an  unwarrantable  presumption,  and  leads 
to  licentiousness,  which,  I  hope,  nothing,  that  has  been  said  on 
this  subject,  has  the  least  tendency  to  do.  Thus  we  have  con- 
sidered how  faith  may  be  said  to  be  a  condition  of  our  laying 
claim  to  an  interest  in  Christ ;  we  proceed, 

VII.  To  consider  how  the  grace  of  God  is  glorified,  in  his 
having  ordained,  that  we  should  apprehend  or  discern  our  in- 
terest in  Christ,  and  the  blessings  of  the  covenant,  by  faitho 
Of  all  other  graces,  faith  is  that  which  has  the  greatest  ten- 
dency to  discover  to  the  soul  its  own  vileness,  and  nothingness; 
and,  indeed,  every  thing  that  we  behold  in  Christ  its  object, 
has  a  tendency  to  abase  us  in  our  own  sight.  Do  we,  by  faith, 
behold  Christ  s  fulness  ?  This  has  a  tendency  to  humble  us,  un» 
der  a  sense  of  our  own  emptiness.  Do  we  look  on  Christ  as 
the  Fountain  of  all  righteousness  and  strength  ?  This  leads  U3 
to  see  that  we  are  destitute  hereof  in  ourselves;  so  that,  as 
faith  beholds  all  that  we  have,  or  hope  for,  as  being  founded 
©n,  and  derived  from  Christ,  and  gives  us  hereupon  the  greatest 
sense  of  our  own  unworthiness,  this  is  in  its  own  nature  adapted 
to  advance  the  grace  of  God ;  and  therefore  God,  in  taking  this 
method  to  apply  the  blessings  of  the  covenant,  requiring  faith, 
as  an  instrument,  hereof,  ordained  the  best  expedient,  to  illus» 
trate,  anu  set  forth  his  own  grace  as  displayed  therein.  But 
since  it  is  a  very  difficult  matter  to  believe,  as  this  grace  of 
faith  is  the  gift  and  effect  of  the  power  of  God^  we  are  now 
to  consider, 

VIII.  That  the  grace  of  the  covenant  is  farther  manifested, 
in  that  God  has  promised,  and  pursuant  thereunto,  gives  his 
Holy  Spirit  to  work  faith,  and  all  other  graces' that  are  con- 
nected with,  or  flow  from  it.  That  we  have  in  the  covenant  of 
grace  a  promise  of  the  Holy  Spirit,  to  work  in  us,  that  grace 
which  God  requires,  is  veiy  evident;  for  he  says,  I  will  pour 
upon  the  house  of  David^  and  upon  the  inhabitants  of  Jerusu' 
lem^  the  Spirit  of  grace^  and  of  supplications^  Zech.  xii.  10, 
and  elsewhere,  God  promises  to  pour  his  Spirit  upon  their  seed, 
and  his  blessings  upon  their  offsprings  Isa.  xliv.  3.  and  this  is 
farther  set  forth,  in  a  metaphorical  way,  when  he  promises  to 
sprinkle  clean  xvater  on  his  people,  and  that  he  would  cleanse 
them  from  all  their  fit  hiness^  and  from  all  their  idols^  and  give 
them  a  nexv  hearty  and  put  a  new  spirit  within  them^  and  take 
axvay  the  stony  heart  out  of  their  fesh^  and  give  them  an  heart 
^ffesh^  and  all  this  is  said  to  be  done  by  his  Spirit,  which  he 
promised  to  put  within  thcm^  Ezek.  xxxvi»  25 — 27<  And  m^re 

Vol.  it.  C  c 


198  OF  THE  COVENANT  OE  GRACE. 

particularly,  the  Spirit,  as  woi-king  faith  in  the  liearts  of  be- 
lievers, is  called,  for  that  reason,  The  Spirit  offaith^  2  Cor.  iv. 
13.  and  all  other  graces  are  called,  The  fruit  of  the  Spirit^  Gal. 
V.  22,  23.  so  that  they  are  from  the  Spirit,  as  the  Author  of 
all  grace,  and  they  proceed  from  faith,  as  one  grace  tends  to 
excite  another :  thus  the  heart  is  said  to  be  purified  by  faithy 
Acts  XV.  9.  which  is  said  also  to  work  by  love^  Gal.  v.  6.  and 
hereby  we  are  enabled  to  overcome  the  xvorld ;  and  this  produ- 
ces all  holy  obedience,  which  is  called.  The  obedience  offaithy 
Rom.  xvi.  26.  Thus  concerning  the  Spirit's  working  faith  and 
all  other  graces. 

Again,  it  is  farther  added,  that  the  truth  and  sincerity  of  faith 
IS  evidenced  as  well  as  the  grace  of  faith  wrought  by  the  Spi- 
rit ,*  and  this  is  also  a  blessing  promised  in  the  covenant  of  grace. 
Hereby  we  are  enabled  to  discei"n  our  interest  in  Christ,  and  om- 
right  to  all  the  blessings  that  accompany  salvation  ;  in  which 
respect,  the  secret  of  the  Lord  is  with  them  that  fear  him,  and  he 
shews  them  his  covenant,  Fsal.  xxv.  14.  He  not  only  discovers 
to  them  that  there  is  such  a  dispensation  of  grace  in  general, 
but  that  they  have  a  right  to  the  blessings  promised  therein, 
and  accordingly  seals  them  unto  the  day  of  redemption^  Eph.  iv. 
SO.  and  hereby  they  are  enabled  to  walk  comfortably,  as  know-  j 
ing  in  whom  they  have  believed,  and,  are  induced  to  the  great-  ' 
est  thankfulness,  as  those,  who  are  under  the  highest  obligations 
to  God,  who  promises  and  bestows  these,  and  all  other  bless- 
ings, whereby  his  grace  is  abundantly  manifested,  in  this  cove- 
nant. 


Quest.  XXXIII.  Was  the  covenant  of  grace  always  administer- 
ed after  one  and  the  same  manner  P 

Answ.  The  covenant  of  grace  was  not  always  administered 
after  the  same  manner ;  but  the  administrations  of  it,  under 
the  Old  Testament,  were  different  from  those  under  the  New. 

Quest.  XXXIV.  fforv  was  the  covenant  of  grace  administered 
under  the  Old  Testament. 

Answ.  The  covenant  of  grace  was  administered  under  the  Old 
Testament,  by  promises,  prophecies,  sacrifices,  circumcision, 
the  passover,  and  other  types  and  ordinances,  which  did  all 
fore-signify  Christ  then  to  come,  and  were,  for  that  time, 
sufficient  to  build  up  the  elect  in  faith  in  the  promised  Mes-. 
siah,  by  whom  they  then  had  full  remission  of  sin,  and  eter- 
nal salvation. 

Quest.  XXXV.  Hoxu  is  the  covenant  of  grace  administered 
■?mdsr  the  Ne%u  Testament  ? 


OF  THE  COVENAiJT  OF  GRACE.  199 

Answ.  Under  the  New  Testament,  when  Christ  the  substance 
was  exhibited  the  same  covenant  oi"  grace  was,  and  still  is,  to 
be  administered  in  the  preaching  of  the  word ;  and  the  ad" 
ministration  of  the  sacraments  of  Baptism,  and  the  Lord's 
Supper,  in  which,  grace  and  salvation  is  held  forth  in  more 
fulness,  evidence^  and  efficacy,  to  all  nations, 

HAVING  considered  the  nature  of  the  covenant,  in  which 
God  has  promised  salvation  to  his  people,  and  how  his 
grace  is  manifested  therein,  we  proceed  to  speak  concerning 
the  various  dispensations  thereof,  or  the  way  in  which  God  has 
been  pleased,  from  time  to  time,  to  discover  and  apply  the  bless- 
ings contained  in  it,  for  the  encouragement  of  his  people  to  hope 
for  salvation.  This  he  has  done,  at  sundry  times^  and  in  divers 
manners^  Heb.  i.  1.  the  first  method  of  administration  was  be- 
fore Christ's  incarnation ;  the  other,  in  all  succeeding  ages,  to 
continue  to  the  end  of  the  world.  Accordingly  we  are  led  to 
consider, 

I.  How  the  covenant  of  grace  was  administered  under  the 
Old  Testament.  As  God  has  always  had  a  church  in  the  world, 
in  the  earliest  ages  thereof,  which  has  been  the  seat  of  his  spe- 
cial presence,  and  been  favoured  with  the  displays  of  his  glo- 
ry ;  so  he  has  made  known,  and  applied  to  them,  the  blessings 
©f  salvation,  or  the  promises  of  this  covenant,  in  which  they 
are  contained.  How  he  has  done  this,  is  particularly  consider- 
ed in  this  answer;  in  which  there  is  something  supposed,  name- 
ly, that  it  was  absolutely  necessar}-,  for  the  salvation  of  the 
elect,  that  God  should,  some  way  or  other,  reveal  Christ  to 
them,  by  whom  they  were  to  obtain  remission  of  sins  >  for  he 
was  to  be  the  object  of  their  faith,  as  well  as  the  fountain  of 
their  blessedness.  This  he  could  not  have  been,  unless  he  had 
taken  some  methods  to  lead  the  world  into  the  knowledge  of  hi,s 
Person,  and  that  work  he  designed  to  engage  in,  whereby  they, 
who  lived  before  his  incarnation,  might  be  encouraged  to  look 
for  the  benefits  which  he  would  procure,  bv  what  he  was  to  do 
and  suffer,  in  order  thereunto.  Now,  that  he  has  done  so,  and 
that  the  method  which  he  has  taken  therein,  was  sufficient  to 
build  up  his  elect  in  the  faith  of  the  promised  Messiah,  is  what 
we  are  particularly  to  consider,  and  so  shall  shew, 

1.  That  God  revealed  Christ,  and  the  blessings  of  the  covC' 
nant  of  grace,  to  his  church  of  old.  There  were  two  ways  by 
which  he  did  this  ;  one  was  by  express  words,  or  an  intimation 
given  from  heaven,  that  the  Messiah,  the  prince  of  life,  should, 
in  the  fulness  of  time,  take  our  nature,  and  dwell  among  us; 
and  that  what  he  was  then  to  be,  and  do,  should  be  conducive 
to  the  salvation  of  those  who  lived  before  his  incarnation,  as 
much  as  though  he  had  done  this  from  the  beginning  of  the. 


iJeO  OF  TtiE  COVENAKT  OP  GRACE. 

world  :  tlic  other  was,  by  types,  or  significant  ordinances,  which 
are  only  different  ways  of  discovering  the  same  important  doc- 
trines to  them. 

(1.)  God  revealed  Christ  then  to  come  to  the  Old  Testament 
church,  by  promises  and  prophecies  ;  to  the  end,  that  though 
they  were  not,  at  that  time,  to  behold  him,  as  manifested  in  the 
flesh,  they  might  take  a  view  of  him  by  faith,  and  hereby  he 
might  be  rendered  the  object  of  their  desire  and  expectation, 
that  when  he  came,  it  might  be  no  unlooked-for  event,  but  the 
accomplishment  of  those  promises  and  predictions  that  related 
thereunto  :  thus  God  told  Abraham,  not  only  that  he  should  be 
blessed  with  a  numerous  off-spring,  but  that,  in  his  seedy  that 
is,  in  the  Messiah,  who  should  descend  from  him,  all  the  na- 
tions of  the  earth  should  be  blessed;  he  likewise  says  to  Israel, 
by  Moses,  The  Lord  thy  God  will  raise  up  unto  thee  a  Prophet ^ 
from  among  thy  brethren^  like  imto  me  i  unto  him  ye  shall  hear- 
ieny  Deut.  xviii.  15.  and,  in  following  ages,  there  were  promi- 
ses  and  predictions,  that  gave  farther  light,  concerning  the  per- 
son and  offices,  the  sufferings  and  glory  of  the  Messiah,  as  it  is 
said,  To  him  give  all  the  prophets  xvitness^  Acts  x.  43.  And  the 
prophet  Isaiah  is  so  express,  in  the  account  he  gives  of  this 
matter,  that  he  is  styled,  by  some,  the  evangelical  prophet  j 
what  he  says,  concerning  him,  is  so  particular,  as  though  it  had 
been  an  history  of  what  was  past,  rather  than  a  prophecy  of 
\vhat  was  to  come ;  accordingly  he  foretells,  that  he  should  be 
born,  or  given,  as  a  public  blessing  to  the  world,  and  describes 
him  not  only  as  having  the  govermiient  upon  his  shoulder ,  but 
as  having  the  perfections  of  the  divine  nature,  which  discover 
him  fit  for  that  important  trust,  when  he  styles  him.  Wonder- 
ful, Counsellor,  the  mighty  God,  the  everlasting  Father,  the 
Prince  of  peace,  Isa.  ix.  6.  And,  as  he  speaks  of  his  birth,  zo 
he  intimates,  that  he  should  be  born  of  a  virgin  ;  chap.  vii.  14. 
and  he  describes  him,  in  chap.  liii.  as  condescending  to  bear 
our  sins,  as  standing  in  our  room  and  stead,  designing  hereby 
to  make  atonement  for  them ;  he  speaks  of  him,  as  brought  like  l| 
a  lamb  to  the  slaughter,  and  cut  off  out  of  the  land  of  the  living, 
making  his  grave  with  the  wicked,  and  with  the  rich  in  his 
death,  and  after  this,  that  he  should  prolong  his  days,  and  that 
the  consequence  hereof  should  be  glorious  to  himself,  and  of  . 
the  highest  advantage  to  his  people  :  and  he  describes  him  else- 
where, chap.  Ixiii.  1,  &c.  in  a  most  elegant  manner  as  one  tri- 
umphing over  conquered  enemies  ;  travelling,  or  pursuing  his 
victories,  in  the  greatness  of  his  strength,  and  making  it  appear 
that  he  is  mighty  to  save. 

Another  prophet  speaks  of  him  as  a  Branch  that  should  grow 
out  of  the  root  or  stock  of  David,  when  it  was  almost  dead  and 
Jry,  and  th-at  he  should  set  up  a  more  glorious  throne,  and  ex- 


OF  THE  COVENANT  OF  GRACE-  SQl 

ercise  a  government  over  his  people  in  a  spiritual  way,  Jer. 
xxiii.  5,  6.  And  the  prophet  Micah  gives  us  an  account  of  the 
very  place  of  his  birth,  and  speaks  of  Bethlehem,  as  rendered 
famous  and  renowned  by  his  being  born  therein,  who  should  be 
a  ruler  in  Israel^  though  otherwise  it  was  little  among'  the  thou- 
sands ofjudah^  Micah  v.  2.  Another  prophet  signifies  his  com- 
ing at  that  time,  v/hen  God  would  shake  all  nations^  that  is,  fill 
the  world  with  civil  commotions,  and  cause  it  to  feel  the  sad 
effects  of  those  wars,  whereby  the  kingdoms  of  the  world  had 
been  dis-jointed,  and  many  of  them  broken  in  pieces,  that  then 
the  desire  of  all  nations  should  come^  and  Jill  his  house,  to  wit, 
the  second  temple,  xvith  glory,  Hag.  ii.  7.    And  the  prophet 
Daniel  speaks  of  him  as  the  Messiah,  or  Christ,  the  character 
by  which  he  was  most  known,  when  he  was  here  on  earth,  and 
gives  a  chronological  account  of  the  time  when  he  should  come, 
and  be  cut  off,  though  not  for  himself  and  hereby  confirm  the 
covenant,  and  at  the  same  time,  cause  the  sacrifce  and  oblation^ 
that  is,  the  ordinances  of  the  ceremonial  law,  to  cease,  and  so 
make  way  for  another  dispensation  of  the  covenant,  to  wit,  that 
which  we  are  under,  which  was  to  succeed  in  the  room  thereof. 
(2.)  The  covenant  of  grace  was  also  administered  by  the  va- 
rious types  and  ordinances  of  the  ceremonial  law,  which  were 
all  significant  signs  of  that  grace,  that  should  be  displayed  in 
the  gospel,  which  was  to  be  obtained  by  Christ.  Many  of  these 
types  and  ordinances  were  instituted  before  the  whole  body  of 
the  ceremonial  law  was  given  from  mount  Sinai.  The  first  wc 
read  of  was  that  of  sacrifices,  which  were  offered  in  the  first 
ages  of  the  world,  Avhereby  they  had  an  early  intimation  given 
them  of  the  blood  of  the  covenant,  which  should  be  shed  to 
expiate  sin.    And,  after  this,  circumcision  was  instituted,  first 
given  to  Abraham,  as  a  visible  mark,  or  token,  of  the  covenant, 
immediately  before  the  birth  of  Isaac,  the  promised  seed,  at  that 
time,  when  God  was  pleased  to  enter  into  covenant  with  him. 
Gen.  xvii.  9,  10.  and  this  ordinance  was  continued  in  the  church, 
throujjhout  all  the  generations  thereof,  till  our  Saviour's  time, 
and  is  explained  by  the  apostle,  as  a  sign,  or  seal  of  the  righ- 
teousness of  faith,  Rom.  iv.  11. 

Another  type  was  the  passover,  which  was  first  instituted  in 
commemoration  of  Israel's  departure  out  of  Egypt,  which  had 
in  it  many  significant  rites  and  ceremonies,  whereby  our  re- 
demption, by  Christ,  was  set  forth  ;  upon  which  occasion,  the 
apostle  calls  him  our  Passover,  xvho  is  sacrificed  for  us,  1  Cor. 
V.  7.  and  in  allusion  hereunto,  he  is  styled.  The  Lavib  of  God, 
zvhich  taketh  axvay  the  sin  of  the  rvorld,  John  i.  29. 

Thi  re  were  many  other  ceremonial  ordinances,  or  tvpes, 
which  God  gave  to  the  Jewish  nation,  which  were  significant 
representations  of  the  grace  that  was  to  be  displayed  in  the  gos- 


2Q^  OF  THE  COVENANT  OF  GRACE. 

pel,  or,  as  it  is  expressed  in  this  answer,  they  fore-signified 
Christ  then  to  come,  which  contained  as  the  apostle  expresses 
it,  A  shadow  of  good  things  to  come,  Heb.  x.  1.  so  that  they 
all  pointed  at  the  grace  of  the  covenant,  or  the  acconaplishment 
of  what  was  to  be  performed  by  Christ,  after  his  incarnation  : 
but  this  will  be  more  particularly  considered,  when  we  speak 
of  the  ceremonial  law,  as  distinguished  from  the  moral,  under 
a  following  answer  *.  Therefore,  at  present,  we  shall  only  con- 
sider the  types  in  general,  and  their  reference  to  the  grace  of 
the  covenant,  whereby  the  Old  Testament  church  were  led  into 
the  knowledge  of  the  Messiah  then  to  come,  together  with  what 
he  was  to  do  and  suffer,  to  purchase  and  apply  the  blessings  of 
this  covenant  to  his  people.  And  here  we  shall  shew, 

Isty  That  there  were  typical  ordinances  under  the  ceremo- 
nial law.  This  we  are  obliged  to  maintain,  against  those  who 
have  advanced  several  things  relating  to  the  origin  of  the  cere- 
monial law,  which  tend  very  much  to  divest  it  of  its  spirituali- 
ty and  glory  f ,  when  they  assert,  that  all  the  rites  and  ordinan- 
ces thereof  were  derived  froin  the  Egyptians  ;  and  that  they 
were  first  observed  by  them,  before  known  and  received  by  the 
church  ;  and  that  the  reason  why  God  accommodated  his  law 
thereunto,  was  because  he  knew  how  tenacious  they  were  of 
that  religion  in  which  that  generation  had  been  trained  up  in 
Egypt,  and  how  difficult  it  would  be  for  them  wholly  to  lay  it 
aside,  and  to  give  into  another  way  of  worship,  which  was  al- 
together foreign  to  it :  nevertheless,  they  say  that  he  cut  off, 
or  separated  from  it,  every  thing  that  was  idolatrous,  and  adapt- 
ed other  things  to  that  mode  of  worship,  which  he  thought  most 
conducive  to  his  glory.  But  though  he  commanded  his  people, 
when  they  left  Egypt,  to  borrow  vessels  of  silver  and  gold,  to 
be  used  in  that  service  they  were  to  perform  in  the  wilderness ; 
yet  far  be  it  froin  us  to  suppose,  that  God,  in  ordaining  this 
law,  borrowed  any  part  of  it  from  them.  It  is  true,  there  were 
rites  of  worship  used  by  the  Egyptians,  and  other  nations,  which 
had  some  affinity  with  the  divine  law,  and  were  received  by 
them  in  common  with  other  heathen  nations,  by  tradition,  from 
the  church,  in  former  ages ;  and  it  cannot  be  denied,  but  that 
the  Israelites  sometimes  corrupted  the  worship  of  God,  by  in- 
iroducing  some  things  into  it,  which  were  practised  by  neigh- 
bouring nations  :  but  God  gave  no  countenance  to  this  matter, 
by  accommodating  his  law  to  theirs.  But  since  this  has  been 
pvirposely  and  largelv  insisted  on,  with  much  learning  and  judg- 
ment, by  othei-s  :j:,  I  shall  pass  it  over. 

There  are  others,  who  ranke  farther  advances  on  this  subject, 

♦  See  Quest,  xcii. 

f  ViJ.  S[)encer.  de  leg.Ht'br.  andehmf.  Dissert,  de  Urlm  &f  Thnmmim;  &  Mar- 
shami  Can.   Chron. 

il-   Vid.  Wiis'd  Es'iipti-ccc. 


OF  THE  COVENANT  OF  GRACE.  203 

tending  to  overthrow  that  which  appears  to  be  the  main  design 
of  the  ceremonial  law,  together  with  the  spiritual  meaning  of  it ; 
these  not  onlv  conclude,  that  the  main  end  of  God's  givrng  ic  to 
the  Jews,  was  because  it  was  necessary  that  there  shoulc;  be 
some  form  of  worship  erected,  otherwise  they  would  have  in- 
vented one  of  their  own,  or  practised  that  whicii  they  had  re- 
ceived from  the  Egyptians ;  and  the  more  pompous  and  cere- 
monious this  form  was,  and  especially  the  nearer  it  came  to 
that  of  neighbouring  nations,  it  would  more  readily  be  received 
and  complied  with  :  but,  that  there  was  no  design  herein  to  ty- 
pify, or  shadow  forth  Christ,  or  the  blessings  of  the  covenant 
of  grace ;  these  therefore,  were  commanded  duties  *,  (whereby 
the  people  were  to  be  kept  employed,)  but  not  typical  ordinan- 
ces. But  it  is  very  strange  that  any,  who  have  read  some  ex- 
plications hereof,  occasionally  mentioned  in  the  Old  Testament, 
and  especially  that  large  comment  on  the  ceremonial  law,  given 
by  the  apostle,  in  his  c'Jstle  to  the  Hebrews,  should  embrace 
this  opinion. 

2dlij^  Whatever  ordinances  were  typical,  they  respected 
Christ,  his  person,  oifices,  the  grace  of  the  covenant,  and  the 
v/ay  of  salvation,  by  him  ;  therefore  I  cannot  approve  of  what 
I  occasionally  meet  with,  in  some  ancient  commentators,  and 
other  modern  writers,  who  sometimes  speak  of  things  being  ty- 
pical of  other  things  besides  Christ,  and  what  relates  to  the 
work  of  redemption  by  him.  Thus  some  speak  of  those  noto- 
rious wicked  persons  niicntioned  in  scripture,  as  Cain,  Pharaoh, 
and  others,  as  though  they  were  types  of  the  devil ;  and  of  An- 
tiochus  Epiphanes,  as  a  type  of  Anti-christ.  And  others  speak 
of  some  things  as  types  of  Gospel-ordinances,  so  they  call  cir- 
cumcision a  type  of  baptism,  and  the  passover  of  the  Lord's 
supper  ;  and  several  writers,  ainongst  the  Papists,  suppose,  that 
the  bread  and  wine,  that  v/as  brought  forth  by  Meichisedck  to 
Abrahain,  was  a  type  of  the  Eucharist,  as  they  call  that  ordi- 
nance. Others  speak  of  Noah's  being  saved  in  the  ark  from 
the  deluge,  as  a  type  of  baptism,  being  mis-led  herein  by  a  mis- 
taken sense  of  the  woid,  used  by  the  apostle,  when  he  says, 
having  spoken  before  of  Noah's  being  saved  in  the  ark,  The 
like  figure  -whereiinto^  even  baptism^  doth  also  now  save  iis^  1 
IVt.  iii.  21.  &c.  whereas  the  meaning  of  the  Greek  word  f  is 
not  that  this  was  a  type  of  baptism,  but  that  it  signified,  as  bap- 
tism also  doth,  that  salvation,  which  we  have  by  Christ. 

or//?/.  When  we  consider  what  was  typified  by  those  ordinan- 
ces, under  the  ceremonial  law,  we  must  avoid  two  extremes ; 
namely,  that  of  those  who  make  more  types,  than  the  Holy 
Cihost  designed  in  scripture  ;  and  others,  who  will  not  acknow- 
ledge many  things  to  be  t}'pes,  Vi'hich  plainly  appear  to  be  so : 
*  jPr>rceJita  cbservcmtitr  +  tivrin/Tros^ 


204  OF  THE  COVENANT  OF  GRACE. 

the  former  give  too  great  scope  to  their  vAt  and  fancy,  when 
they  reckon  every  thing  to  be  a  type,  that  may  be  adapted  to 
Christ,  and  the  gospel-state ;  and  accordingly  suppose,  many 
persons  and  actions  done  by  them  to  be  typical,  which  it  is 
hard  to  prove  that  they  were  designed  to  be,  or  were  looked 
upon  as  such  by  the  Old  Testament-church,  Thus  it  would  be 
9.  difficult  matter  to  prove  that  Samson  (especially  in  any  other 
respect  than  as  he  was  a  Nazarite)  was  a  type  of  Christ.  But, 
if  it  could  be  proved,  that  the  success  he  sometimes  had  in  his 
skirmishes  with  the  Philistines,  was  a  type  of  Christ's  victories 
over  his  and  our  enemies ;  yet  it  doth  not  appear,  though  some 
have  extended  the  parallel  so  far,  that  his  carrying  the  door 
and  posts  of  the  gate  of  Gaza  to  the  top  of  a  hill  that  is  before 
Hebron,  Judges  xvi.  3.  signifies  Christ's  resurrection.  But  it 
is  abominable,  when  any  one  supposes,  as  some  have  unwarily 
done,  that  his  loving  a  woman  in  the  valley  of  Sorek,  whose 
name  was  Delilah,  ver.  4.  was  a  type  of  Christ's  loving  the 
Gentile  church. 

But,  because  I  would  not  give  any  occasion  to  conclude  that 
I  have  light  thoughts  of  the  performance  of  some,  who  have 
explained  many  things,  which  they  call  types,  in  scripture,  with 
a  very  honest  and  good  design,  to  lead  the  world  into  the  know- 
ledge of  several  great  gospel-truths ;  I  shall  take  leave  to  dis= 
tinguish  between  those  things,  which  were  plainly  designed,  in 
scripture,  to  be  types,  and  some  other,  which,  though  it  doth 
not  appear  that  they  were  looked  upon  as  such  by  the  Old  Tes- 
tament-church, yet  they  may  be  accommodated  to  illustrate  oi- 
explain  some  doctrines  contained  in  the  gospel.  If  any  one  call 
tliese  methods  of  illustration,  types,  because  there  is  some  ana- 
logy or  resemblance  between  them  and  Christ,  or  the  benefits 
of  the  covenant,  they  may  extend  their  illustrations  as  far  as 
they  please ;  I  will  not  contend  with  them.  It  is  not  their  say- 
ing, that  such  and  such  things  are  similitudes,  by  which  Christ 
may  be  set  forth ;  but  their  asserting  that  these  similitudes  were 
designed  by  God,  to  be  ordinances  for  the  faith  of  his  church, 
to  lead  them  into  the  knowledge  of  Christ,  that  I  militate 
against,  when  I  suppose  that  some  are  chargeable  with  an  ex- 
treme, in  extending  this  matter  too  far,  which,  it  is  certain, 
many  have  done. 

But  this  may  give  occasion  to  enquire ;  when  we  may  deter- 
mine that  a  thing  is  designed,  by  God,  to  be  a  type  of  Christ, 
and  the  grace  of  the  covenant  ?   To  this  I  answer, 

(I.)  As  to  what  respects  persons,,  or,  as  it  is  commonly  ex- 
pressed, personal  types,  though  I  cannot  say,  that  every  one, 
whose  life  and  actions  bear  a  very  great  resemblance  to  some 
things  that  are  remarkable  in  the  life  of  Christ,  is  a  type  of 
him,  in  any  other  sense,  than,  a-s  we  are  1^,  by  th^  analogy,  or 


OF  THE  COVENANT  OF  GRACE.  205 

resemblance  of  things,  to  speak  of  it,  in  a  way  of  accommoda- 
tion or  illustration ;  yet  we  have  some  directions  given  us,  by 
which  we  may  conclude  some  persons  to  be  types  of  Christ; 
one  of  which  is,  when  he  is  called  by  their  name  :  thus  our  Sa- 
viour's being  called  David,  in  several  scriptures,  Hos.  iii.  5. 
Ezek.  xxxiv.  23.  and  David's  often  speaking  in  the  Person  of 
our  Saviour,  in  several  of  his  Psalms,  seems  to  intimate,  that 
he  was  looked  upon,  by  the  church  in  his  day,  as  a  type  of 
Christ. 

Again,Moses  seems  to  imply  as  much  concerning  himself, when 
he  speaks  of  Christ  as  a  Prophet^  whom  the  Lord  God  nhoidd 
raise  up  from  ainong  their  brethren^  and  he  adds,  that  he  should 
be  iike  unto  him,  and  consequently  typified  by  him,  Deut.  xviiu 
IS.  and  the  apostle  seems  to  intimate  as  much,  when  he  com- 
pares Moses  and  Christ  together,  in  point  of  faithfulness,  that 
the  one  ~ivqs  faithful  as  a  servant  in  God's  house,  the  other  as 
a  Son  over  his'  own  house^  Hcb.  iii.  2,  5,  6. 

Again,  when  any  remarkable  actions,  were  done  by  persons 
mentioned  in  scripture,  which  wei-e  allowed  to  be  typical,  it 
follows,  from  thence,  that  the  person,  who  was  appointed  to  be 
,God's  minister  in  doing  them,  was  a  type  of  Christ.  Thus  we 
may  conclude  Joshua  to  have  been  reckoned,  by  Israel,  a  type 
of  Christ,  in  leading  them  into  the  land  of  Canaan,  upon  the 
same  groimd  that  they  had  to  look  upon  that  land,  as  a  type  of 
the  gospel-rest,  which  we  are  brought  to  by  Christ.  And,  for 
the  same  reason,  Solomon  might  be  called  a  type  of  Christ,  as 
he  built  the  temple,  which  was  reckoned,  by  the  Jews,  as  a  type 
of  God's  presence,  in  a  way  of  grace  with  his  people ;  and  there 
are  other  passages,  that  might  be  referred  to  in  scripture,  which 
farther  prove  him  to  be  a  type  of  Christ.* 

And  nothing  is  more  evident,  than  that  the  priests,  under  the 
law,  who  were  ministers  in  holy  things,  and  the  high  priest,  iu 
a  way  of  eminency,  were  types  of  Christ ;  they  are  so  consi- 
dered in  the  explication  thereof,  given  in  the  epistle  to  the  He- 
brews ;  and  they  farther  appear  to  be  so,  inasmuch  as  the  church 
had  sufficient  ground  to  eonclude,  that  their  ministry  was  ty- 
pical, or  the  gifts,  or  sacrifices  that  they  offered,  were  types  of 
what  was  offered  by  Christ,  for  our  redemption.  And  this 
leads  us, 

(2.)  To  consider  those  types,  which  are  called  real,  or  things 
done,  as  being  ordinances  designed  to  signify  the  grace  of  the 
covenant.  These  were  either  occasional,  or  stated ;  the  former 
whereof  were  designed  for  types,  at  those  times,  when  the 
things  were  performed.  But  it  doth  not  appear  that  they  were 
so  afterwards,  in  succeeding  ages ;  as  their  passing  through 

•   See  P$al.  Ixii.  the  title,  compared  with  the  mbject-mattev  cf  the  PeMlm,  v/hich 
tpeaks  of  Christ  in  the  person  of  Solomon. 

Vol.  II.  D  d 


SOS"  or  THE  COVENAKT  OT"  GRACE. 

the  red  sea,  being  tmder  the  cloud,  their  eating  manna  in  the 
wilderness,  and  drinking  waier  ihat  came  out  oj  the  rock.  All 
these  things  are  expressly  mentioned,  by  the  apostle,  as  types, 
1  Cor.  X.  1,  3,  4.  compared  with  ver.  11.  and  we  may  add 
thereto  the  brazen  serpent,  which  was  plainly  a  type  of  Christ, 
and,  as  such,  our  Saviour  applies  it  to  himself,  in  John  iii.  14. 
But  all  these  were  occasional  types,  which  were  ordinances  to 
the  church  no  longer  than  the  action  was  continued. 

Again,  there  were  other  things,  which  seemed  to  be  stand- 
ing types,  or  ordinances,  in  all  successive  ages,  tili  Christ  the 
Anti'^/pe  came,  as  circumcision,  the  passover,  sacrifices,  and 
other  rites  of  worship,  used  in  the  temple  service  ;  these  things 
being  expressly  mentioned,  in  scripture,  as  types,  we  have 
ground  to  determine  them  to  be  so.  Thus  concerning  the  cove- 
nant of  grace,  as  revealed  to  the  church  of  old. 

2*  We  are  now  to  consider,  that  the  method  which  God  took 
in  the  administration  of  the  covenant  of  grace,  under  the  Old 
Testament,  was  biitlicient  to  build  up  his  elect  in  the  faith  of 
the  promised  Messiah.   There  were,  indeed,  many  types  given 
to  the  church,  but  these   would  not  have  led  them  into  the 
knowledge  of  Christ,  and  salvation  to  be  obtained  by  him,  un- 
less God  had  taken  some  method  to  explain  them  ;  for  they  had 
not  a  natural  tendency  to  signify  Christ,  and  the  blessings  of 
the  covenant  of  grace,  as  words  have,  according  to  the  com- 
mon sense  thereof,  to  make  known  the  ideas  they  convey :  but 
their  signification  was,  for  the  most  part,  if  not  altogether,  in- 
stituted, or  annexed  to  them,  by  the  divine  appointment,  and 
naany  of  them  had  not  the  least  resemblance,  in  themselves,  of 
■what  they  were  ordained  to  signify  ;  therefore  it  was  necessary 
that  they  should  be  explained.  For  we  may  say  the  same  thing 
of  a  type,  that  is  said  of  a  parable,  as  they  are  both  figurative 
representations  of  some  less  known  ideas,  that  are  designed  to 
be  conveyed  thereby  ;  now  a  parable  is  styled,  by  the  Psalmist, 
A  dark  saying,  Psal.  Ixxviii.  2.  and,  by  the  prophet  Ezekiel, 
A  riddle,  Ezek.  xvii.  2.  and  our  Saviour,  speaking  thereof,  in 
this  sense,  tells  his  disciples,  that  U7ito  them  it  zvos  given  to 
know  the  mysteries  of  the  kingdom  of  God,  but  to  others  in  para- 
bles, Luke  viii.  10.  and  they  are  elsewhere  opposed  to  a  plain 
way  of  speaking,  as  when  the  disciples  say,  Norv  speakest  thou 
plainly^  and  speakest  no  proverb,  or  parable,  John  xvi.  29.  as  it 
is  rendered  in  the  margin ;  so  when  Nathan  reproved  David 
for  his  sin,  in  the  matter  of  Uriah,  he  first  represented  it  by  a 
parable,  taken  from  the  rich  man^s  robbing  the  poor  man  of  his 
ewe-lamb,  which,  before  he  explained  the  meaning  of  it,  was 
not  understood  hj  him,  2  Sam.  xii.  1 — 6.  But  when  he  told 
him,  Thou  art  the  man  intended  hereby,  it  was  as  evident  to 
him,  as  though  he  had  made  use  of  the  most  significant  words 


OF  THE  COVENANT  OF  GKACi;»  2i>f 

relating  to  this  matter.  The  same  may  be  said  concerning  types 
under  the  Old  Testament  dispensation ;  they  would  have  been 
unintelligible,  had  there  been  no  explication  annexed  to  them, 
whereby  the  spiritual  meaning  thereof  might  be  understood. 
And,  if  we  consider  them  as  a  part  of  religious  worship,  we 
cannot  suppose  that  thai  consisted  only  in  some  bodily  exercises, 
such  as  killing  of  beasts,  sprinkling  the  blood,  &c.  for  that  is 
no  part  of  religion,  any  otherwise  than  as  it  refers  to,  and  leads 
the  faith  of  those,  who  are  engaged  therein,  into  the  knowledge 
of  some  things,  in  which  it  is  more  immediately  concerned. 

But  this  argument  having  been  insisted  on  elsewhere,*  and 
the  necessity  of  God's  leadmg  his  church  into  the  meaning  of 
the  ceremonial  law,  having  been  considered  and  proved,  from 
the  divine  goodness,  and  a  brief  account  having  been  given  of 
the  method  which  God  took  to  lead  them  into  it,  which  tends  to 
obviate  any  objection  that  might  be  made  against  it  we  shall 
only  observe,  at  present,  that  as  there  is  a  very  clear  explication 
given  hereof,  in  several  places  in  the  Nev/  Testament,  so  there 
are  some  expressions  used  in  the  Old,  which  seem  to  refer  to 
the  spiritual  meaning  thereof;  and,  if  it  be  allowed  that  the 
church  had  then  the  least  intimation  given  them^  either  by  some 
hints,  contained  in  scripture,  or  by  some  other  methods  of  re- 
vealing it,  that  there  was  a  spiritual  meaning  affixed  thereunto, 
which  it  is  plain  there  was,  then  it  will  follow,  that  they  might 
easily,  from  this  direction,  have  applied  this  to  particular  in- 
stances, and  have  attained  a  very  great  degree  of  the  know- 
ledge of  the  spiritual  meaning  of  these  types  and  ordinances. 

That  this  may  farther  appear,  let  it  be  considered,  that  they 
were  led*  into  several  doctrines  relating  to  the  Messiah,  and  the 
offices  that  he  was  to  execute  as  Mediator,  by  express  words, 
and  thev  must  be  given  up  to  a  very  great  degree  of  judicial 
blindness,  as  the  Jews  are  at  this  day,  if  they  could  not  under- 
stand thereby  many  of  those  great  truths,  which  relate  to  the 
way  of  salvation  by  Christ.  Now,  if  they  were  led  into  them, 
by  this  more  plain  method,  they  might  easily  accommodate  the 
typical  ordinances  thereunto,  and  accordingly  the  one  would 
be  a  key  to  the  other :  thus,  when  they  were  told  of  the  Mes- 
siah's bearing  the  iniquity  of  his  people,  as  the  prophet  Isaiah 
does,  or  of  the  hordes  laying  on  him  the  iniquity  of  us  all,  Isa» 
liii.  4,  6.  they  might  easily  understand  that  the  same  thing  was 
signified  by  some  rites  used  in  sacrificing,  as  when  the  priest 
was  to  lay  his  hand  on  the  head  of  the  sacrifice,  before  he  slew 
it,  and  its  being,  upon  this  occasion,  said  to  bear  the  iniquity 
of  the  congregation^  Lev.  iv.  4.  compared  with  chap.  xvi.  21, 
22.  therefore  they  could  not  be  at  a  loss,  as  to  the  spiritual 

■*  Sin  F».'./.^ojcs53--<& 


20S  OF  THE  COVENANT  OF  GRACE. 


meaning  thereof.  And,  when  we  read  elsewhere  such  expres- 
sions, as  plainly  refer  to  the  thing  signified,  by  some  ceremo- 
nial ordinances,  viz.  The  circumcision  of  the  hearty  Deut.  xxx. 
6.  The  calves  of  the  lips,  Hos.  xiv.  2.  The  sacrifice  of  thanks- 
giving, Psal.  cxvi.  1 7.  and  many  other  passages  of  the  like  na- 
ture, it  cannot  reasonably  be  supposed  that  they  were  wholly 
strangers  to  it ',  and  therefore  these  types  and  ordinances  were, 
in  an  objective  way,  sufficient  to  build  them  up  in  the  faith  of 
the  Messiah. 

This  being  considered,  it  may  very  evidently  be  inferred, 
from  hence,  that  they  had  full  remission  of  sins,  and  eternal 
life,  as  it  is  farther  observed ;  and  therefore  it  is  not  necessary 
to  suppose,  with  some  of  the  Pelagians  and  Socinians,  that  they 
might  be  saved  without  the  knowledge  of  Christ ;  nor,  with  the 
Papists,  that  they  were  incapable  of  salvation,  till  Christ  came 
and  preached  to  them  after  his  death,  and  so  discharged  them 
from  the  prison,  in  which  they  were  detained ;  nor  with  some 
among  the  Protestants,  who  extend  the  bondage  of  the  Old 
Testament-church  so  far,  as  though  they  were  not  fully  justi- 
fied, but  lay  under  a  perpetual  dread  of  the  wrath  of  God.  This 
we  often  meet  with  in  the  writings  of  many,  who,  in  other  re- 
spects, explain  the  doctrine  of  the  covenant  of  grace  in  a  very 
unexceptionable  way.  And  here  I  cannot  but  observe,  what  is 
well  known,  by  those  who  live  in  the  United  Netherlands,  that 
this  matter  has  been  debated  with  so  much  warmth  in  those 
parts,  that  it  has  occasioned  divisions  and  misunderstandings 
among  divines,  who,  in  other  respects,  have  adhered  to,  and 
well  defended  the  doctrines  of  the  gospel,  against  those  who 
have  opposed  them.  The  judicious  and  learned  Cocceius,  whona 
I  cannot  but  mention  with  the  greatest  respect,  who  lived  about 
the  middle  of  the  last  century,  has  been,  and  is  now,  followed 
by  many  divines,  in  those  particular  modes  of  explaining  this 
doctrine,  which  he  makes  use  of:  his  sentiments,  indeed,  about 
this  matter,  were  not  wholly  new ',  but  having  written  com- 
mentaries on  several  parts  of  scripture,  he  takes  occasion  to 
explain  great  numbers  of  texts,  agreeably  to  that  particular 
scheme,  which  he  maintains ;  and  while,  on  the  one  hand,  he 
runs  great  lengths,  in  explaining  what  he  reckons  to  be  scrip- 
ture-types and  predictions,  and  thereby  gives  great  scope  to 
his  imagination  on  the  other  hand,  he  extends  the  terror, 
bondage,  and  darkness,  which  the  church  was  under,  during 
the  legal  dispensation,  farther  than  can  well  be  justified,  and 
advances  several  things  in  defending  and  explaining  his  scheme, 
which  many  divines,  who  do  not  give  into  his  way  of  thinking, 
have  excepted  against. 

Instead  of'making  but  two  dispensations  of  the  covenant  of 
grace,  according  to  the  commonly  received  opinion,  he  s;^!?- 


or  THE  COVENANT  Of  GRACE.  209 

poses  that  there  were  three ;  *  namely,  the  first  from  God's 
giving  the  promise  to  our  first  parents,  immediately  after  they 
fell,  relating  to  the  seed  of  the  woman,  that  should  break  the 
serpent's  head,  to  his  delivering  the  law  from  mount  Sinai ; 
which  dispensation  had  nothing  of  terror,  or  bondage,  in  it,  any 
more  than  the  dispensation  which  we  are  under;  and  he  sup* 
poses,  that  the  church  had  clearer  discoveries  of  Christ,  andl 
the  blessings  of  the  covenant,  than  they  had  after  Moses's 
time.     The   second   dispensation   was,  that  which  took  place 
when  God  gave   Israel  the  law   from  mount  Sinai,  which  he 
generally  describes  as   a  yoke,  which  they  could  hardly  bear  ; 
and  sometimes  as  a  curse,  a  rigorous  dispensation,  in   which 
there  was  a  daily  remembrance  of  sin :  and  the  reason  of  God's 
exercising  this  severity,  and  shutting  them   up  in  a  judicial 
way,  under  terror,  darkness,  and  bondage,  was,  because  they 
revolted  from  him,  by  worshipping  the  golden  calf,  a  littie  be- 
fore the  law  was  given ;  upon  which  occasion,  God  put  a  vail 
upon  his  ordinances,  covered  the  mysteries  of  the  gospel  by 
types,  and,  at  the  same  time,  did  not  lead  them  into  the  mean- 
ing thereof,  which  as  was  before  observed,  would  have  a  ten-, 
dency  to  leave  them  in  a  state  of  darkness,  as  to  the  great  doc- 
trines that  were  signified  by  these  types  and  ordinances  of  the 
ceremonial  law.     And  this  he  supposes  to  be  the  meaning  of 
what  the  apostle  says,  concerning  the  double  vail;  one  put  on 
the  things  themselves,  the   other,  on  the  hearts  of  the  Jews  ; 
and  both  these  were  typified  by  the  vail,  which  Mosgs  put  over 
his  face ^  2  Cor.  iii.   13 — 15,   and  this  darkness   was  attended 
with  distress  and  terror  of  conscience,  whereby  they  were,  as 
the  apostle  says   elsewhere.  All  their  life-tiine  subject  to  boH" 
dage^  Heb.  ii.  15.  which  they  explain,  concerning  the  church 
of  the   Jews,  under    the  legal  dispensation.     And  they  add, 
that  all  this  continued  as  long  as  that  dispensation  lasted,  or  till 
it  was   succeeded  by  the  third,  viz.  the   gospel-dispensation, 
which  we  are  under,  whereby  the  church  was   delivered  from 
this  yoke,  which  neither  they^  nor  their  fathers^  xvere  able  to 
bear.     But  that  which  I  would  take  occasion  to  except  against, 
in  this  scheme,  is, 

1.  They  seem  to  make  the  terror,  bondage,  and  darkness, 
which  the  church  was  under,  greater  than  they  ought  to  do ; 
for,  I  humbly  conceive,  all  those  scriptures,  which  they  refer 
to  for  the  proof  hereof,  are  to  be  taken,  not  in  an  absolute, 
but  a  comparative  sense.  It  is  one  thing  to  say,  that  this  dis- 
pensation was  less  bright  and  comfortable,  than  the  present 
dispensation,  which  we  are  under,  is ;  and  another  thing  to  say, 

•  Thefirst,  he  and  his  foUotvers  cull,  Oeconomia  promissionis,  or,  ante-legalis 
the  second,  Oecontrai*  iogda ;  tfti  third,  Oeconomia  evangelica. 


210  OF  THE  COVENANT  OF  GRACE« 

that  it  was  so  dark  and  comfortless,  as  they  generally  represent 
it  to  be. 

2.  I  cannot  but  think,  as  I  have  before  observed,  that  the 
church  of  Israel  had  a  clearer  discerning  oi  the  meaning  of  the 
ordinances  of  the  ceremonial  law,  than  tht- se  divines  would  al- 
low them  to  have  had ;  or,  at  least,  that  the  vail,  that  was 
upon  their  hearts,  principally  respected  a  part  of  them,  and 
that  in  some  particular  ages,  not  in  every  age  of  the  Jewish 
church;  for  some  of  the  Old  Testament-samts  seem  to  have 
discovered  a  great  degree  of  light  in  the  doctrines  of  the  gos- 
pel, as  appears  more  especially  from  several  of  the  Psalms  of 
David,  and  some  of  the  writings  of  the  prophets. 

3.  Whatever  degree  of  judicial  blindness  and  darkness  the 
church  of  the  Jews  might  be  exposed  to  for  sin,  it  does  not  sa 
fully  appear  that  this  was  inflicted  as  a  punishment  on  them, 
for  worshipping  the  golden  calf  at  the  foot  of  the  mount  Sinai: 
but  there  were  several  instances  of  idolatry  and  apostacy  from 
God,  that  gave  occasion  thereunto,  which,  when  they  repent- 
ed of,  and  were  reformed  from,  the  effects  of  his  wrath  were 
taken  away  ,*  therefore  we  are  not  to  suppose,  that  the  cere- 
monial law  was  given,  at  first,  as  a  yoke,  or  curse,  laid  on  them 
for  this  sin  in  particular. 

4.  We  are  not  to  extend  the  bondage  and  darkness  thereof 
so  far,  with  respect  to  any  of  them,  as  to  suppose,  that,  under 
that  dispensation,  they  had  not  full  remission  of  sin ;  for  the 
contrary  hereto  seems  to  be  contained  in  several  scriptures ;  as 
when  it  is  said,  Blessed  is  he  xvhose  transgression  is  forgiven^ 
■whose  sin  is  covered^  blessed  is  the  7nan  to  whom  the  Lord  im- 
puteth  not  iniffuity  ^  Psal.  xxxii.  1,  2.  and.  There  is  forgiveness 
with  thee^  that  thou  mayest  be  feared^  Psal.  cxxx.  4.  and  else- 
where, Thou^  Lordy  art  good,  and  ready  to  forgive,  and  plen- 
teous in  mercy,  to  all  that  call  upon  thee;  and  thou  hast  forgiv- 
en the  iniquity  of  thy  people,  thou  hast  covered  all  their  sin, 
Psal.  Ixxxvi.  5.  and  Ixxxv.  2.  and  elsewhere,  Who  is  a  God 
like  unto  thee,  that  par doneth  iniquity,  ajid passeth  by  the  trans- 
gression of  the  remnant  of  his  heritage?  He  retaineth  not  his 
mnger  for  ever,  because  he  delighteth  in  mercy.  He  "will  turn 
again,  he  will  have  compassion  upon  us  ;  he  will  subdue  our  ini- 
quities; and  thou  xvilt  cast  all  their  sins  into  the  depths  of  the 
sea,  Micah.  vii.  18,  19. 

These,  and  such-like  scriptures,  seem  so  plainly  to  over- 
throw this  part  of  their  scheme,  that  they  are  obliged,  in  de- 
fence thereof,  to  understand  them  all,  as  containing  nothing 
else,  but  a  prediction  of  that  blessedness,  which  the  New  Tes- 
tament-church should  receive,  and  not  as  a  privilege  that  was 
enjoyed  under  the  legal  dispensation,  which  I  cannot  but  think. 
to  be  an  evasive  perversion  of  the  sense  of  those  scriptures,  but 


OF  THE  COVENANT  OF  •RAC^.  211 

now  referred  to,  and  others  of  the  like  nature ;  for  it  is  plain 
that  the  apostle,  reft-rriiig  to  one  of  them,  to  w  it,  the  words  of 
the  Piialmist,  in  Rom.  iv.  6.  compared  with  ver.  9.  says,  that 
therein  David  describes  the  blessedness  thut  cometh  not  on  the 
circumcision  only^  that  is,  not  only  on  the  Jews,  but  on  theun- 
circumcision  also,  that  is,  the  gospel-church;  which  is  a  plain 
argument,  that  this  blessedness,  that  accompanies  forgiveness, 
was  a  privilege,  that  the  Old  Testament-church  enjoyed,  and 
not  barely  a  promise  of  what  the  New  Testament-church  was 
to  expect :  ^.  d.  was  the  Old  Testament-church  the  only  bless- 
ed persons  in  enjoying  forgiveness  ?  No,  sa}  s  he,  as  they  for- 
merly enjoyed  ic,  we  who  believe,  are  partakers  of  the  same 
privilege. 

And  to  this  we  may  add,  that,  in  consistency  with  this 
scheme,  they  entertain  some  unwarrantable  notions  about  the 
justification  of  the  Old  Testament  church.  Some  say,  that  it 
was  less  full ;  others,  which  is  a  more  unguarded  way  of  speak- 
ing, that  it  was  less  true  ;  *  and,  agreeably  hereunto,  they  sup- 
pose, that  they  had  no  other  ideas  of  the  doctrine  of  justifica- 
tion, but  as  implying  in  it  the  divine  forbearance,  or  not  pun- 
ishing sin ;  though  they  had  a  perpetual  dread  that  it  would  be 
punished  at  last,  and  no  comfortable  sense  of  the  forgiveness 
thereof.f  But  this  is  certainly  an  extending  the  terror  and 
bondage  of  that  dispensation  farther  than  we  have  just  ground, 
from  scripture,  to  do,  whatever  turns  they  give  to  several 
scriptures  in  defence  thereof;  and  therefore  we  must  conclude,, 
as  it  is  obser\'-ed  in  this  answer,  that  the  Old  Testament-church 
had  full  remission  of  sins,  as  well  as  eternal  salvation. 

II.  We  are  now  to  consider  the  covenant  of  grace,  as  ad- 
ministered under  the  New  Testament,  which  is  the  dispensa- 
tion thereof,  that  we  are  under  and  is  to  continue  to  the  end 
of  the  world,  which  by  way  of  eminency,  we  call  the  gospel- 
dispensation  ;  concerning  which  it  is  observed, 

*  Minus  plena,  or  minus  vera. 

t  For  tlie  proof  of  this,  they  often  refer  to  that  scripture  in  Rom.  ili.  25.  in  -which 
it  is  said.  Whom  God  hath  set  forth  to  be  a  propitiation,  to  declare  his  righte- 
ousness, for  the  remission  of  sins  tliat  are  past,  through,  or  after,  the  forbear- 
ance, ot  God,  luhich  they  suppose  to  contain  an  intimation  of  the  privilege  luhich 
the  gospel-church  enjoyed,  namely,  remission  of  sins .-  whereas,  under  the  legal  dis' 
petisation,  there  was  nottdng  else  apprehended  by  them,  but  the  forbearance  of  God.- 
so  that  tlie  Old  Testament-church  had  Traftrtv  ajuaplttev ;  the  JVew  Testament  church, 
iKftTiv ;  and  they  all  suppose,  that  they  looked  upon  Christ  as  Fidc-jussor,  and  not 
Expromissor,  which  are  terms  used  in  the  civil  law  ,•  thefomzer  ofioliich  sig-nifes  a 
person's  undertaking  to  be  a  surety,  and,  at  the  same  time,  leaxing  the  creditor  at 
his  liberty  to  exact  the  debt,  either  of  him,  or  the  debtor  himself .-  whereas,  Expro- 
missor, signi/es,  a  person's  undertaking  to  be  a  surety,in  sofvU  and  large  a  sense, 
as  that,  by  virtue  hereof,  the  debtoi*is  discharged  Therefore,  since  they  did  not, 
to  clearly,  know  that  God  would  discharge  them,  by  virtue  of  Christ's  undertaking' 
to  be  a  Surety,  but  concluded  that  he  might  exact  the  debt,  either  of  him,  or  them,' 
this  wat  the  foundation  tfthat  terrer  end  bondage,  ■uhich  they  were  perpetually  sub. 


312  OF  THE  COVENANT  OF  GRACE. 

1.  That  it  began  when  Chi-ist,  the  Substance,  was  exhibit- 
ed. He  is  called  the  Substance  thereof,  without  any  particu- 
lar limitation  of  the  word;  and  therefore  we  may  understand 
thereby,  either  that  he  was  the  Substance  of  "the  ceremonial 
law,  as  all  the  promises  and  types  thereof  had  a  peculiar  re- 
ference to  him ;  and,  as  the  apostle  says,  To  him  give  all  the 
prophets  zviSness,  Acts  x.  43.  or  else  he  may  be  considered 
as  the  Substance  of  the  New  Testament-dispensation,  the  sub- 
ject-matter of  the  ministry  of  the  gospel.  Thus  the  apostle 
speaks  of  Christ  criicijied^  as  the  principal  thing  which  he  dc' 
termined  to  knoxVy  or  insist  on,  in  the  exercise  of  his  ministry, 
and  that  with  good  reason,  since  all  gospel-doctrines  w^ere  de- 
signed to  lead  us  to  hirn,  and  set  forth-  his  glory,  as  the  Foun- 
tain and  Author  of  our  salvation,  1  Cor.  i.  23.  chap.  ii.  2. 
And  both  the  seals  of  the  new  covenant,  namely,  Baptism,  and 
the  Lord's  Supper,  signify  that  salvation  which  we  enjoy,  or 
hope  for,  by  Christ,  our  consecration  to  him,  and  communion 
with  him  :  thus  he  is  truly  styled  the  substance  of  both  the  dis- 
pensations of  the  covenant ;  the  former  looked  forward,  and 
pointed  out  Christ  to  come,  as  the  object  of  the  church's  de- 
sire  and  expectation;  the  latter  represents  him  as  being  come, 
and  so  the  object  of  our  joy  and  thankfulness,  for  the  blessings 
which  he  has  procured  for  us. 

And  this  leads  us  to   consider  when  it  was   that  the  New 
Testament-dispensation  commenced,  which  is  here  said  to  be 
upon  Christ's  being  exhibited,     Christ's  exhibition   implies  in 
it,  either  his  public   appearing  when  he  was  made  flesh,  and 
dwelt  amongst  us,  or  else  it  has  a  particular  respect  to  the  time 
•when  he  first  entered   on   his  public  ministiy  and  went  about 
doing  good,  confirming  his  mission  by  uncontested  miracles  : 
this  he  did  immediately  after  his  baptism,  whereby  he  appear- 
ed to  be  the  Person,  whose  coming  the  prophets  had  foretold, 
and  whom   John  the  Baptist  had  pointed  at,  and  given  the 
world  ground  to  expect  that  he  would  immediately  shew  him- 
self, in  a  public   manner  to  them  Avhich  he  did  accordingly. 
This  appearing  of  Christ,  was  like  the  sun's  rising  after  a  night 
of  darkness,  and  therefore,  in  some   respects,  the  gospel-dis- 
pensation  might  be  said   to   begin  then ;  nevertheless,  in  pro- 
priety of  speaking,  it  could  not  be  said  fully  to  commence  till 
Christ's  resurrection :  then  it  was  that  the  ceremonial  law  ceas- 
ed, all  the  types   and  ordinances  thereof  having  had  their  ac- 
complishment in  him.     Thus  the  prophet  Daniel  speaks   first 
of  Christ's  being'  cut  off^  and  thereby  conjirming  the  covenant^ 
and  then  of  the  sacri^'ce  and  oblation\i  ceasing^  Dan.  ix.  26, 
27.  and,  when   that  dispensation  was  at  an   end,  the  gospel 
dispensation  immediately  succeeded  it.    We  are  now  to  con- 
sider, 


OF  THE  COVENANT  OF  GRACE,  213 

2.  How  these  two  dispensations  differ.  They  were,  indeed, 
the  same  for  substance,  both  before  and  since  the  coming  of 
Christ,  as  was  before  observed,  when  we  considered  that  th& 
covenant  of  grace,  notwithstanding  the  different  dispensations 
thereof,  is  but  one.  And  this  farther  appears,  in  that  the  bles- 
sings promised  therein  were  the  same,  to  wit,  redemption 
through  the  blood  of  Christ,  and  compleat  salvation  by  him. 
He  was  tlie  Mediator  and  Fountain  of  all  that  happiness  which 
his  people  enjoyed,  either  before  or  after  his  incarnation? 
nevertheless,  the  way  of  administering  this  covenant,  under 
the  gospel  dispensation,  diffciT.  from  its  former  way ; 

(1.)  In  that  it  was,  before  this,  predicted  and  signified,  that 
Christ  should  come,  and  therefore  the  Old  Testament-church 
waited  for  his  appearing ;  and  accordingly  they  are  represent- 
ed as  saying.  Until  the  day  breaks  and  the  shadows  Jlee  axvay  s 
turn,  tntj  beloved^  and  be  thou  like  a  roe,  or  a  young  hart  upon 
the  mountains  of  Bether,  Cant.  ii.  17.  But  the  New  Testa- 
ment-church adoi-es  and  magnifies  him,  as  having  appeared 
to  put  axvay  sin  by  the  sacr'ijice  of  himself  and  fully  accom- 
plish the  work  of  our  redemption  thereby  ;  and,  in  the  preach- 
ing of  the  gospel,  he  is  represented  as  having  abolished  death^ 
and  brought  life  and  immoi  tality  to  light,  and  done  every  thing 
for  us  that  is  necessary  to  bring  about  our  redemption.  And 
this  is  also  signified  by  the  sacramento  of  the  New  Testament, 
Baptism,  and  the  Lord's  Supper,  which,  though  they  may  be 
justly  called  gospel-types,  or  external  signs  of  Christ,  and  the 
blessings  of  the  covenant  of  grace ;  yet  they  differ  from  the 
n-pes  under  the  ceremonial  law,  not  only  in  the  matter  of  them, 
but  in  that  they  refer  to  the  work  of  redemption,  as  fully  ac- 
complished by  him,  which  the  ceremonial  law  could  not  from 
the  nature  of  the  thing,  be  said  to  have  done. 

(2.)  The  gospel-dispeusation  differs  from  the  legal,  and  very 
much  excels  it,  as  grace  and  salvation  is  therein  held  forth  in 
more  fulness,  evidence,  and  efficacy,  to  all  nations.  This  is 
founded  on  what  the  apostle  says,  2  Cor.  iii.  7 — 11.  when  com- 
paring the  two  dispensations  together,  he  calls  one  the  minis' 
tration  of  death,  or  condemnation^  and  describes  it,  as  that  which. 
is  now  done  aivay,  which  while  it  continued,  was  glorious ; 
the  other  he  calls,  the  ministration  of  the  Spirit,  or  of  rightt" 
nusness,  and  speaks  of  it,  as  excelling  in  glory.  Whether  the 
fonner  is  styled.  The  ministration  of  death,  because  of  the 
terrible  manner  in  which  the  law  was  given  from  mount  Sinai, 
upon  which  occasion  the  people  said  to  Moses  Let  not  God 
speak  with  us,  in  such  a  way,  any  more,  lest  we  die ;  or  whe- 
ther it  respects  the  many  curses  and  threatenings,  denounced 
in  that  dispensation,  to  deter  the  people  from  sin,  we  will  not 
determine  :  but  it  is  certain,  that  the  apostle  speaks  of  the  gos- 
VoL.  JI.  JE  e 


'214  Of  THE  cioVZNAKT  OF  GRACZ. 

pel-dispensation,  a3  excelling  in  glory,  which  is  the  principaS 
thing  Ave  are  now  to  consider,  and  this  it  might  be  said  to  do^ 
1st,  As  grace  and  salvation  are  therein  held  forth  with  great- 
er clearness,  or  evidence.  This  we  may  truly  say  without 
supposing  the  legal  dispensation  to  be  so  dark,  as  that  none  of 
the  church,  in  any  age  thereof,  could  see  Christ,  and  the  way 
of  salvation  by  him,  to  be  signified  by  any  of  its  types  or  or- 
dinances. We  may  observe,  that  when  the  apostle  speaks  of 
this  dispensation,  he  does  not  say  absolutely  that  it  had  no 
glory,  but  that  it  had  no  glory  in  this  respect  by  reason  of,  or 
compared  with,  the  glory  that  excelleth.  Now  the  gospel-dis- 
pensation excels  the  legal,  as  to  its  clearness,  or  fulness  of  evi- 
dence, in  that  the  accomplishment  of  the  predictions,  or  the 
making  good  of  the  promises  of  redemption  and  salvation  by 
Christ,  affords  greater  evidence  of  the  truth  and  reality  of  these 
blessings,  than  the  bare  giving  the  promises  could  be  said  to 
do ;  for  though  one  gave  them  the  expectation,  the  other  put 
them  into  the  actual  possession  thereof,  when  Christ  the  Sub- 
stance, was,  as  was  before  observed,  exhibited,  and  the  cere- 
monial law  had  its  accomplishment  in  him. 

2dly,  Under  the  gospel-dispensation,  grace  and  salvation  re- 
vealed therein,  are  attended  with  greater  efficacy;  for  as  the 
greatest  part  of  the  Old  Testament-church  were  not  so  much 
disposed,  as  they  ought,  especially  in  some  ages  thereof,  to 
enquire  into,  or  endeavour  to  attain  a  clearer  discerning  of  the 
spiritual  meaning  of  the  ceremonial  institutions,  through  the 
blindness  of  their  minds,  and  the  hardness  of  their  hearts,  s© 
the  effect  and  consequence  hereof,  was  answerable  thereunto, 
inasmuch  as  there  was  but  a  small  remnant  of  them,  who  ob- 
tained mercy  to  be  faithful,  who  rejoiced  to  see  Christ's  day, 
and  embraced  the  promises  which  they  beheld  afar  off;  where- 
as, in  the  gospel-dispensation,  the  word  of  the  Lord  had  free 
course^  and  was  more  eminently  glorified  in  those  places  where 
it  was  made  known  :  but  this  will  iarther  appear,  if  we  con- 
sider, 

^dly.  That  it  excelled  in  glory,  in  regard  of  the  extent  there- 
of; for  it  was  under  this  dispensation  that  that  promise  was  to 
have  its  accomplishment,  that  Christ  should  be  a  light  to  the 
Gentiles,  and  God's  salvation  unto  the  end  of  the  earth,  Isa. 
xlix.  6.  or  that  God  would  destroy  the  face  of  the  covering  cast 
over  all  people,  and  the  vail  that  was  spread  over  all  nations^ 
chap.  xxv.  7.  It  was  then  that  a  commission  was  given  to 
preach  the  Gospel  to  every  creature,  Mark  xvi.  15.  or  that  Christ 
should  be  preached  unto  the  Gentiles  and  believed  on  in  the 
World,  1  Tim.  iii.  IG.  In  this  respect,  the  gospel-dispensation 
certainly  excelleth  in  glory,  and  it  is  owing  hereunto  that  we 
ehjoy,  at  present,  this  invaluable  privilege.     But  if  this  present 


OF  THE  COVENANT  OP  CRAC£«  215 

(lispenaatlon  be  only  reckoned  the  dawn  and  twilight,  or  the 
beginning  of  that  glory  that  shall  be  revealed  at  Christ's  se- 
cond coming,  as  grace  is  sometimes  styled  glory  begun ;  or  if 
the  apostle's  description  of  it,  when  he  says,  that  tve  are  come 
unto  the  heavenly  yeriisalevi^  and  to  an  mnumerable  company  of 
a7ij^els^  to  the  general  assetnbly  and  church  of  tJie  Jirst-born^  and 
to  the  spirits  of  just  tnen  made  perfect^  Heb.  xii.  22,  23.  con- 
tains an  intimation,  that  the  glory,  which  still  remains  to  be  re- 
vealed, is  nothing  else  but  the  perfection  of  this  present  dis- 
pensation, that  we  may  conclude  that  it  far  excelleth  all  others 
in  glory. 

From  what  has  been  said,  in  comparing  the  former,  and  pre- 
sent dispensation  of  the  covenant  of  grace,  we  may  infer. 

[l.]  The  care  of  God  extended  to  his  church,  in  all  the  ages 
thereof;  so  that  he  never  left  them  without  the  means  of  grace, 
which,  ho\^  various  soever  they  have  been  as  to  the  matter  of 
them,  have  yet  tended  to  answer  the  same  end,  namely,  lead- 
ing  the  church  into  the  knowledge  of  Christ. 

[2.]  We  may  farther  infer  the  necessity  of  external  and  visi- 
ble worship,  which  the  church  was  never  wholly  destitute  of, 
for  then  it  would  have  ceased  to  have  been  a  church  ;  and  also 
the  necessity  of  divine  revelation,  as  to  what  respects  the  way  of 
salvation  by  Christ ;  and  therefore  we  must  not  conclude,  that 
the  church  was,  at  any  time,  without  some  beams  of  gospel- 
light  shining  into  it,  or  that  they  were  left,  as  the  Heathen  are, 
to  seek  the  Lord^  if  haply  they  might  feel  after  him^  as  the  apos- 
tle speaks,  Acts  xvii.  27.  or  that,  before  the  gospel-dispensa- 
tion commenced,  salvation  was  to  be  obtained,  by  adhering  to 
the  light  and  dictates  of  nature,  which  discovers  nothing  of  the 
way  of  salvation  by  Jesus  Christ,  or  of  that  remission  of  sin, 
which  is  only  to  be  obtained  through  him, 

[3.]  Christ's  having  been  revealed  to,  and  consequently 
known  by  the  Old  Testament  church,  as  the  promised  Mes- 
siah, may  give  some  light  to  our  understanding  what  we  often 
read  in  the  New  Testament  concerning  persons  believing  in 
him,  upon  his  working  of  miracles,  or  using  some  other  me- 
thods to  convince  them  that  he  was  the  Messiah,  when,  at  the 
same  time,  we  do  not  read  of  any  particular  discovery  made  to 
them  relating  to  the  glory  of  his  Person,  and  offices,  and  the 
design  of  his  coming  into  the  world,  which  was  necessaiy  to 
their  believing  him,  in  a  saving  way,  to  be  the  Messiah.  Thus 
when  he  converted  the  woman  of  Samaria,  by  revealing  him- 
self to  be  that  Prophet^  whom  the  church  expected,  when  he 
told  her  some  of  the  secret  actions  of  her  life,  she  immediately 
believed  in  him,  John  iv.  18,  19,  29.  and  many  of  her  fellow- 
citizens  believed  on  him,  upon  the  report  that  she  gave  them 
iiereof,  ver.  39.  and,  when  he  opened  the  eyes  of  the  man  that 


216  Ol  THlE  COVENANT  OF  GRACE; 

was  born  blind,  he  only  asked  him  this  question,  Dost  thou  be- 
lieve on  the  Son  of  God  f  and  then  discovers  that  he  was  the 
Person  \  and  it  immediately  follows,  that  he  believed  and  -wor- 
shipped him^  John  ix.  35,  3V,  38.  And  there  were  many  other 
instances  of  the  like  nature  in  the  New  Testament,  in  which 
persons  believed  in  Christ,  before  he  gave  them  a  particular  ac- 
count of  his  design  in  coming  into  the  world,  barely  upon  his 
working  miracles,  which  gave  them  a  conviction  that  he  was 
the  Messiah;  whereas  faith  supposes  not  only  a  conviction 
that  Christ  is  the  Messiah,  but  a  knowledge  of  his  Person, 
and  the  offices  he  was  to  execute  as  such.  This  may  very  ea- 
sily be  accounted  for,  by  supposing  that  the  Jews  had  been  be- 
fore instructed  "in  this  matter,  and  therefore  they  wanted  no 
new  discoveries  hereof;  accordingly  they  believed  in  him,  and 
worshipped  him,  as  being  induced  hereunto,  by  those  intima- 
tions that  were  given  to  them,  under  the  Old- Testament  dis- 
pensation, that  the  Messiah,  v/henever  he  appeared,  would  be 
the  Object  of  faith  and  v.orship. 

[4.]  Since  the  gospel  is  more  clearly  preached  under  this 
present  dispensation,  than  it  was  liefore ;  this  tends  to  aggra- 
vate the  sin  of  those  who  despise  Christ,  as  revealed  therein, 
as  our  Saviour  says.  This  is  the  condemnation  that  light  is  come 
into  the  xvorld^  and  men  loved  darkness  rather  than  light,  because 
their  deeds  are  evil,  chap.  iii.  19.  Before  our  Saviour's  incar- 
nation, the  Old  Testament-church  might  be  said  to  reject  the 
covenant  of  promise,  or  not  regard  the  gospel  contained  there- 
in ;  but,  under  the  New  Testament-dispensation,  sinners  reject 
the  covenant  of  grace,  as  confirmed,  ratified,  and  sealed,  by  the 
blood  of  Christ ;  and,  as  the  apostle  says.  Count  the  blood  of 
the  covenant  tvherexvith  he  ivas  sanctified,  an  unholy  thing,  and 
therefore  are  thought  worthy  of  much  sorer  punishment,  Heb. 
X.  29, 

Quest.  XXXVI.  Who  is  the  Mediator  of  the  Covenant  of 
Grace  f 

Answ.  The  only  mediator  of  the  covenant  of  grace  is  the 
Lord  Jesus  Christ,  who  being  the  eternal  Son  of  God,  of 
one  substance  and  equal  with  the  Father,  in  the  fulness  of 
time  became  man,  and  so  was  and  continues  to  be  God  and 
Man,  in  two  entire  distinct  natures,  and  one  Person  for  ever. 

QtJEST.  XXXVII.  How  did  Christ,  being  God,  become  Man  ? 

Answ.  Christ,  the  Son  of  God,  became  Man  by  taking  to 
himself  a  true  body,  and  a  reasonable  soul,  being  conceived 


OF  THE  MEDIATOR  OP  THE  COVENANT.        217 

by  the  power  of  the  Holy  Ghost,  in  the  womb  of  the  Virgin 
Mary,  of  her  substance,  and  born  of  her,  yet  without  sin. 

l^fEXT  to  the  covenant  of  grace,  and  its  various  adminis- 
Jt^  trations,  we  have,  in  some  following  answers,  an  account 
of  the  Mediator  thereof,  who  is  set  forth  in  the  glory  of  his 
Person ;  the  offices  that  he  executes,  and  the  estate  in  which 
he  either  was,  or  is,  together  with  those  accessions  of  glory, 
with  which  he  shall  perform  the  last  part  of  his  work  in  the 
close  of  time.  The  first  thing  to  be  considered,  is  the  consti- 
tution of  his  Person,  as  God-man,  Mediator;  and  here, 

I.  He  is  set  forth  as  the  only  Mediator  of  the  covenant  of 
grace.  How  we  are  to  understand  his  being  Mediator,  has 
been  already  considered  *,  and  it  was  observed,  that  he  did 
not  make  peace,  by  intreating,  that  God  would  remit  the  debt, 
without  giving  that  satisfaction,  which  was  necessary  to  be 
made,  for  the  securing  the  glory  of  the  divine  justice.  Herein 
we  militate  against  the  Socinians,  who  suppose  him  to  be  sty- 
led a  Mediator,  only  because  he  made  known  unto  the  world 
those  new  laws  contained  in  the  gospel,  which  we  are  obliged 
to  obey,  as  a  condition  of  God's  being  reconciled  to  us ;  and 
giving  us  a  pattern  of  obedience  in  his  conversation  ;  and,  in  the 
close  thereof,  confirming  his  doctrine  by  his  death ;  and  then 
interceding  v/ith  God,  that,  on  these  terms,  he  would  accept  of 
us,  without  any  regard  to  the  glory  of  his  justice,  which  he  is 
no  farther  concerned  about,  than  by  prevailing  that  it  would  de- 
sist from  the  demands  M^hich  it  might  have  made,  and  so  pardon 
sin  without  satisfaction;  But  this  is  directlycontrary  to  the  whole 
tenor  of  scripture,  which  represents  him  ?LS^'iving-  his  life  a  ran- 
som for  manij^  Matt.  xx.  28.  upon  which  account  it  is  said  he 
made  peace  through  the  blood  of  his  cross^  Col.  i.  20.  and  that 
God  brought  him  again  from  the  dead  through  the  blood  of  the 
everlasting  covenant^  as  the  God  of  peace  ^  Heb.  xiii.  20.  and,  at 
the  same  time,  appeared  to  be  a  God  of  infinite  holiness  and 
justice,  and  Christ  a  Mediator  of  satisfaction  :  But  this  will  be 
farther  "considered,  when  we  speak  concerning  his  Priesth' 
office  f. 

That  which  we  shall,  at  present,  observe  is,  that  he  is  styled 
the  only  Mediator :  Thus  it  is  said,  There  is  one  Mediator  be- 
tween God  and  men^  The  man  Christ  jfesus,  1  Tim.  ii.  5.  In 
this  we  oppose  the  Papists,  who  greatly  derogate  from  the  glo- 
ry of  Christ  by  pretending  that  the  angels,  and  glorified  saints, 
are  mediators  of  intercession,  and  that  they  not  only  offer  up 
supplications  to  God  in  the  behalf  of  men  here  on  earth,  but 
'.vith  them  they  present  their  own  merits,  as  though  ChristV 
*  Set  Pase  379.  Vol.  I.  f  ^^^  0^^^^-  sli^- 


218  OF  THE  MEDIATOIi  OJf  THE  COVENANT. 

redemption  and  intercession  had  not  been  sufficient  without 
them;  and  accordingly  a  great  part  of  their  worship  consists 
in  desiring  that  these  good  offices  may  be  performed  by  them, 
on  their  behalf,  which  I  cannot  but  conclude  to  be  a  breach 
of  the  jirst^  or,  at  least,  let  them  put  never  so  fair  colours  up- 
on it,  of  the  second  commandment ;  which  will  be  farther  con- 
sidered in  its  proper  place. 

The  scriptures  they  bring,  in  defence  of  this  practice,  are 
nothing  to  their  purpose.  For  whenever  an  angel  is  said  to 
intercede  for  men,  as  it  is  expressed.  The  angel  of  the  Lord  an- 
swered and  said^  0  Lord  of  hosts,  how  long-  zoilt  thou  not  have 
mercy  OJi  ferusalem,  and  on  the  cities  of  fudah  ?  Zech.  i.  12, 
or  to  be  the  object  of  their  prayers,  or  supplications,  as  Jacob 
says.  The  Angel  zuhich  redeemed  me  from  all  evil,  bless  the  lads, 
Geh.  xlviii.  16.  no  other  person  is  intended  hereby  but  Christ 
the  angel  of  the  coveiiant.  Another  scripture,  which  they  bring 
to  the  same  purpose,  is  that,  in  which  Moses  says.  Remember 
Abraham,  Isaac,  and  Israel,  thy  servaiits,  Exod.  xxxii.  13. 
which  they  miserably  pervert ;  for  Moses  does  not  desire  that 
God  would  hear  the  prayers  that  these  saints  made  to  him  in 
the  behalf  of  his  church  ;  but  that  he  would  remember  the  co- 
venant that  he  made  with  them,  and  so  accomplish  the  promi- 
ses thereof,  by  bestowing  the  blessings  that  his  people  then 
stood  in  need  of. 

And  there  are  two  other  scriptures  that  are  often  cited  by 
the  Papists,  to  this  purpose,  which,  they  think,  can  hardly  be 
taken  in  any  other  sense  ;  one  is  in  Rev.  v.  8.  where  it  is  said, 
that  the  four  beasts,  and  four  and  txventy  elders  fell  doxun  before 
the  La?7ib,  having  every  one  of  them  harps,  and  golden  vials  full 
of  odours,  which  are  the  prayers  of  saints;  and  the  other  is  in 
chap.  viii.  3.  A77d  another  angel  caiyie  and  stood  at  the  altar^ 
havijig  a  golden  censer  ;  and  there  ivas  given  unto  him  muck 
incense,  that  he  shoidd  offer  it  with  the  prayers  of  all  saints, 
upon  the  golden  altar,  which  xvas  before  the  throne.  It  must  be 
allowed,  that  there  are  many  passages,  in  this  book,  which  are 
hard  to  be  understood  j  but  there  are  none  contrary  to  the  ana- 
logy of  faith,  or  derogatory  to  the  glory  of  Christ,  as  the  sense 
they  give  of  these  scriptures  is ;  and  therefore  we  must  enquire, 
whether  they  may  not  be  understood  otherwise  by  us  ?  It  is 
said,  indeed,  the  four  beasts,  and  four  and  twenty  elders,  had 
golden  vials  full  of  odours,  which  are  the  prayers  of  saiiits  ;  but 
it  is  not  full)^  determined  whether,  by  these  beasts  and  elders, 
are  intended  the  inhabitants  of  heaven,  or  men  on  earth.  If  it 
is  only  an  emblematical  representation  of  those  prayers  that  are 
directed  to  God  from  the  church  in  this  world,  it  is  nothing  to 
their  purpose.  But  we  will  suppose  that,  by  these  beasts  and 
elders,  here  spoken  of,  who  fell  dotun  before  the  Lamb,  are  meant 


«r  THE  MEDIATOR  OF  THE  •OVENANT.  219 

tlae  inhabitants  of  heaven  :  nevertheless,  we  are  not  to  under- 
stand, that  they  are  represented  as  praying  for  the  saints  here 
on  earth  ;  for  the  golden  vials  full  of  odours^  are  only  an  emblemi 
of  the  prayers  that  are  put  up  by  the  saints  here  on  earth,  which 
God  accepts  of,  or  smells  a  sweet  savour  in,  as  perfumed  with 
odours  of  Christ's  righteousness.  This  may  be  illustrated  by 
those  political  emblems,  that  are  used  in  public  solemnities  ; 
such  as  the  coronation  of  kings,  in  which  the  regalia  are  carried 
b)  the  prime  ministers  of  state,  not  to  signify  that  they  have 
any  branch  of  kingly  dignity  belonging  to  them  :  but  the  whole 
ceremony  is  expressive  of  his  honours  and  prerogatives,  who 
is  the  principal  subject  thereof;  so  when  the  heavenly  inhabi- 
tants are  represented,  in  this  vision,  in  such  a  way,  as  they  are 
here  described,  it  only  signifies,  that  the  prayers,  which  are  put 
up  by  God's  people  here  on  earth,  through  the  mediation  of 
Christ,  are  graciously  heard  and  answered  by  him. 

As  for  the  other  scripture,  in  which  it  is  said.  Another  angel 
stood  at  the  altar ^  and  there  was  given  him  much  incense^  that  he 
should  offer  it,  xvith  the  prayers  of  all  saints,  that  is  generally 
understood,  by  those  who  do  not  give  into  this  absurd  opinion 
of  the  Papists,  as  spoken  of  our  Saviour,  and  then  it  makes 
nothing  to  their  purpose,  but  rather  militates  against  it.  But  if 
it  be  objected,  to  this  sense  of  the  text,  that  our  Saviour  can- 
not properly  be  called  another  angel,  and  therefore  it  must  be 
meant  of  one  of  the  created  angels  ;  the  sense  but  now  given 
of  the  foregoing  scripture  may  be  accommodated  to  it,  and  so 
the  meaning  is,  this  angel,  or  one  of  the  angels,  stood  at  the 
altar  before  the  Lamb,  and,  in  an  emblematical  way,  is  set  forth, 
as  having  incense  put  into  his  hand,  which  he  presents  to  him; 
not  as  offering  it  up  for  himself,  but  as  signifying  that  it  was  for 
the  sake  of  Christ's  merits,  that  the  prayers  of  his  people,  here 
on  earth,  ascended  with  acceptance  in  ihe  sight  of  God.  And 
it  is  as  though  he  should  say  to  Christ,  "  The  incense  is  thine, 
*'  thou  hast  a  right  to  the  glory  thereof ;  and  therefore  let  all 
*'  know,  that  this  is  the  only  foundation  of  the  church's  hope, 
"  that  their  wants  shall  be  supplied  by  thee."  So  that  this  does 
not  give  the  least  countenance  to  the  Popish  doctrine,  of  chore 
being  other  mediators  between  God  and  man  besides  our  Lord 
Jesus  Christ. 

Some  of  the  Papists,  indeed,  are  sensible  that  this  opinion 
tends  tD  detract  from  the  glory  of  our  great  Mediator,  and 
therefore  they  chuse  ratiier  to  assert,  that  the  saints  and  angels 
are  medi  itors  between  Christ  and  mi-.n,  so  that  we  are  through 
their  means,  to  have  access  to  him,  and  by  him,  to  the  Futhcr : 
but,  since  <. Christ  not  only  condescended  to  tike  our  nature 
upon  him,  and  therein  to  procure  rcdtmntion  ibr  us  ;  hv.t  in- 
vited his  people  to  come  to  him  y  and  since  it  is  said,  through 


220       OF  THE  MEDIATOR  OF  THE  COVENANT. 

him  we  have  an  access  unto  the  Father^  Eph.  ii.  18.  and  nn 
mention  is  made  of  any,  by  whom  we  have  access  to  Christ ; 
and  our  access  to  God  is  founded  only  in  his  biood,  we  have 
nothing  else  to  do,  but,  by  faith,  in  what  he  has  done  and  suf- 
fered to  draw  nigh  to  God,  as  to  a  Father,  reconciled  to  this 
great  and  only  Mediator. 

II.  This  Mediator  is  described,  as  to  his  Person,  as  God 
incarna';e,  or,  as  it  is  expressed,  the  eternal  Son  of  God,  of  one 
substance,  and  equal  with  the  Father,,wi)0  became  Man,  and 
that,  m  the  most  proper  sense,  by  assuming  to  himself  a  true 
body,  and  a  reasonable  soul,  which  are  the  two  constituent  parts 
of  man.    Here  we  are  to  consider, 

1.  Tne  Person  assuming  the  human  nature.  He  is  styled  the 
eternal  Son  of  God,  of  one  substance  with  the  Father,  and, 
with  respect  to  his  personality,  equal  with  him.*  This  is  the 
same  mode  of  speaking  that  was  used  by  the  Nicene  fathers^ 
in  defence  of  our  Saviour's  divinity  against  the  Arians,  which 
we  have  largely  insisted  on,  in  our  defence  of  the  doctrine  of 
the  ever-blessed  Trinity^]  and  having  also  explained  what  we 
mean  by  Christ's  Sonship,  as  referring  to  his  Person  and  cha- 
racter, as  Mediator,:}:  we  shall  add  no  more  on  that  subject  at 
present,  but  take  it  for  granted,  that  our  Saviour  is,  in  the  most 
proper  sense,  a  divine  Person,  and  shall  consider  him  as  as- 
summg  the  human  nature  ;  accordingly  we  may  observe, 

(l.)  That  it  v/as  the  second  Person  in  the  Godhead  who  was 
incarnate,  and  not  the  Father,  nor  the  Holy  Ghost.  This  wc 
affirm  agamst  the  Sabellians,  who  deny  the  distinct  PersoncJity 
of  the  Father,  Son,  and  Spirit ;  and  assert  that  the  Father,  or 
the  Holy  Ghost,  might  as  truly  be  said  to  have  been  incarnate, 
as  the  Son,  since  their  Personality,  according  to  them,  is  not 
so  distinct,  as  that  what  is  done  by  one  divine  Person,  might 
not  be  said  to  have  been  done  by  another.^ 

(2.)  It  follows,  from  hence,  that  the  divine  nature,  which 
belongs  in  common  to  the  Father,  Son,  and  Spirit,  cannot  be 
properly  said  to  have  been  incarnate.  It  is  true,  we  read,  that 
God  was  manifest  in  the  fleshy  1  Tim.  iii.  16.  and  elsewhere, 
that  in  him^  namely,  in  the  human  nature,  dwelleth  all  the  ful- 
ness of  the  Godhead^  Col.  ii.  9.  from  whence  some  take  occa- 
sion to  conclude,  that  the  human  nature  was  united  to  the  God- 
head, or  that  the  Godhead  of  Christ  was  said  to  be  incarnate : 
but  if  this  be  asserted,  it  must  be  with  caution  and  a  distinc- 
tion. I  cannot  therefore  suppose,  that  the  Godhead  absolutely- 
considered,  but  as  including  in  it  the  idea  of  its  subsisting  in 
the  Person  of  the  Son,  was  incarnate  |  which  is  very  well  ex- 

•   See  Vol.  I.Pagv  243. 

■J-  See  Quest,  ix,  x,  xi. 

t   Vide  the  noie,  Vol   f.  Page  279. 

§  For  this  reason,  the  Sabellians  are  often  called,  b^  antient  writers,  Patripassiaii 


OF  THE  COVENANT  OF  GRACE.  22i 

pressed,  when  we  say  that  the  human  nature  was  united  to  the 
second  Person  in  the  Godhead,  rather  than  to  the  Godhead 
itself. 

(3.)  Christ  being  farther  considered,  as  the  eternal  Son  ot 
God ;  it  follows  from  hence,  that  he  existed  before  his  incar- 
nation, which  has  been  largely  insisted  on,  under  a  foregoing 
answer,  in  defence  of  Christ's  proper  deity.  In  this  we  oppose 
not  only  the  Socinians,  who  deny  that  he  existed  before  he  was 
conceived  in  the  womb  of  the  blessed  Virgin ;  but  also  the 
Arians,  especially  those  of  them  who  take  occasion  to  explain, 
without  disguise,  or  ambiguity  of  words,  what  they  mean  when 
they  speak  of  him,  as  being  before  time,  which  comes  infinitely 
short  of  what  is  intended  by  his  being  styled  God's  eternal 
Son,  and  so  existing  with  him  before  time.  Thns  we  have  an 
account  of  the  Person  assumii^  the  human  nature. 

2.  We  are  now  to  consider  the  nature  assumed,  or  united  to 
the  divine  Person,  which  was  an  human  nature,  consisting  of 
a  true  body,  and  a  reasonable  soul ;  so  that  as  Christ  is,  in  one 
nature,  God  equal  with  the  Father,  in  the  other.,|ie  is  Man, 
made,  in  all  the  essential  properties  of  the  human  nature,  like 
unto  us.   Here  we  may  consider, 

(1.)  That,  since  this  is  a  matter  of  pure  revelation,  we  have 
sufficient  ground,  from  scripture,  to  assert,  that  our  Saviour  is 
both  God  and  Man.  Many  of  the  scriptures,  that  have  been 
before  referred  to,  to  prove  his  deity,  expressly  attribute  to  him. 
an  human,  as  well  as  a  divine  nature,  and  speak  of  the  same 
Person  as  both  God  and  Man;  as  when  God  styles  him.  The 
Man  that  is  my  Felloxv^  Zech.  xiii.  7.  or,  when  he,  who  is  ye- 
hovah^  our  j-ighteoiisness^  is  also  described  as  a  branch  raised 
xinto  David^  Jer.  xxiii.  5,  6.  that  is,  of  the  seed  of  David ;  or, 
as  the  apostle  says,  he,  rvho  is  over  all^  God  blessed  for  ever, 
was  of  the  fathers  concerriing  the  fleshy  or  his  human  nature, 
Rom.  ix.  15.  Moreover,  when  we  read  of  the  same  Person, 
as  styled,  The  mighty  God^  and  yet  a  Child  horn  unto  ns^  a  Son 
given^  Isa.  ix.  6.  or  of  the  same  Person's  being  called  Em~ 
manuel,  God  with  i/s,  and  yet  born  of  a  Virgin^  Isa.  v^ii.  14.  com- 
pared with  Matt.  i.  23.  or,  when  we  read  of  the  Word\s  being 
made  fleshy  and  dxvelling  among  us :  and  elsewhere,  being  called 
the  Son  of  God^  fcsiis  Christ  our  Lord.,  and  yet  made  of  the  seed 
of  David ^  according  to  the  flesh.,  Rom.  i.  3.  or,  God  manifest  in 
the fesh,  1  Tim.  iii.  16.  These,  and  many  other  scriptures,  as 
plainly  prove  him  to  be  man,  as  thej^  do  that  he  is  God.^ 
And,  indeed,  the  arguments  to  prove  his  humanity,  taken  from 

*  Seetlie  same  scriptures,  and  others  to  the  like  purpose,  before  cited,  fur  tfieproof 
of  Christ's  proper  deify,  wider  Quest,  ix.  X.  xi.  y'ol.  I.  Page  302,  to  319.  and 
also  tvhat  has  been  said  concerning-  his  Sonshtp,  as  imp'T/iJt^  him  to  !><;  God-man  ,Me' 
■  (Jiator.   Vol.  I.  Page  274.  279,  tic. 

Vol.  II.  F  f 


222  ©t  tHE  COVENAKT  OF  6RACE* 

thence,  are  not  so  much  contested,  as  those  that  respect  hia 
proper  deity ;  and  therefore,  if  these  scriptures  prove  him  to  be 
God,  they  contain  as  strong  and  conckisive  arguments  to  prove 
him  to  be  Man,  so  that  the  bare  mention  of  them  is  sufficient, 
especially  when  we  consider,  as  it  cannot  be  denied,  that  all 
these  scriptures  speak  of  the  same  Person ;  therefore, 

(2.)  When  Christ  is  said  to  be  both  God  and  Man,  it  does 
not  imply  that  there  are  two  Persons  in  the  Mediator ;  and  ac- 
cordingly it  is  said,  in  the  answer  we  are  explaining,  that  though 
these  natures  are  distinct,  yet  the  Person  who  has  them,  is  but 
one.  This  is  to  be  maintained  against  those  who  entertain  fa- 
voui-able  thoughts  of  that  ancient  heresy,  first  broached  by  Nes- 
torius,*  whose  method  of  reasoning  cannot  be  reconciled  with 
the  sense  of  those  scriptures,  which  plainly  speak  of  the  same 
Person,  as  both  God  and  Man,  and  attribute  the  same  actions 
to  him  in  different  respects,  which  is  inconsistent  with  assert- 
ing, that  the  Mediator  is  both  a  divine  and  a  human  Person ;; 
and  it  cannot  be  denied  but  that  it  is  a  contradiction  in  terms, 
to  say,  th„  *jW0  Persons  can  be  so  united,  as  to  become  one. 
However,  n  must  be  acknowledged,  that  this  is  one  of  the  in- 
comprehensible mysteries  of  our  religion ;  and  when  divines 
have  attempted  to  explain  some  things  relating  to  it,  they  ha  re 
only  given  farther  conviction,  that  there  are  some  doctrines  con- 
tained in  scripture,  which  we  are  bound  to  believe,  but  are  at 
a  loss  to  determine  how  they  are  what  they  are  asserted  to  be. 

If  it  be  objected,  that  we  cannot  conceive  of  an  human  na^ 
ture,  such  an  one  as  our  Saviour's  is  that  has  not  its  own  Per- 
sonality, since  there  is  no  parallel  instance  hereof,  in  any  other 
men,  which  I  take  to  be  the  principal  thing  that  gave  occasion 
to  the  asserting,  that  he  had  a  human  Person,  as  well  as  a  di- 
vine; 

The  answer  that  I  would  give  to  this  objection,  is,  that 
though,  it  is  true,  every  man  has  a  distinct  subsistence  of  his 
own,  without  being  united  to  any  other  person,  yet  we  have  no 
ground  to  conclude,  that  the  human  nature  of  Christ,  even  in 
its  first  formation,  had  any  subsistence  separate  from  the  di- 
vine nature.  Had  it  been  first  formed,  and  then  united  to  the 
divine  nature,  it  would  have  had  a  proper  subsistence  of  its 
own ;  but,  since  it  was  not,  its  Personality,  considered  as  uni- 
ted to  the  second  Person  in  the  Godhead,  is  contained  therein, 
though  its  properties  are  infinitely  distinct  from  it. 

3.  These  two  natures  are  distinct ;  united  but  not  confound- 
ed.   This  is  asserted,  in  opposition  to  an  old  exploded  heresy, 

*  J^estorms  ions  Bishop  of  Constantinople,  in  the  reign  ofTJieodos!:'.s,theyoiingery 
.5.  D-  428.  vjIw  very  -ivarmhi  maintained,  that  the  Virgin  Mary  -was  not  the  mother 
of  that  Person  that  -was  God,  hiit  of  a  distinct  human  Person,  called  Christ,  tvhich 
rupees  censured  and  condemned  by  the  council  at  Ephesus,  *3.  J),  431. 


OF  THE  Covenant  of  grace.  2^$ 

which  was  maintained  by  some,  who,  to  avoid  the  error  of  Nes- 
torius,  and  his  followers,  went  into  the  other  extreme,*  and 
usstrted,  that  the  divine  and  human  nature  of  Christ  were  con- 
founded, or  blended  together,  after  the  similitude  of  things  that 
are  niixed  together  in  a  natural  or  artificial  way,  whereby  the; 
composition  is  of  a  different  nature  from  the  parts  of  which  it 
is  compounded^  by  which  means  they  debase  his  Godhead,  and 
advance  his  manhood ;  or  rather,  instead  of  supposing  him  to 
be  both  God  and  man,  they  do,  in  effect,  say,  he  is  neither  God 
nor  man.  The  main  foundation,  as  I  apprehend,  of  this  absurd 
and  blasphemous  notion,  was,  that  they  could  not  conceive  how 
he  could  have  a  divine  and  human  understanding  and  will, 
without  asserting,  with  Nestorius,  that  there  were  two  persons 
in  the  Mediator,  whereby  they  split  against  one  rock,  while 
endeavouring  to  avoid  another.  And  to  fence  against  both  ex- 
tremes, the  fathers,  in  the  council  of  Chalcedon,  explained  the 
doctrine  in  words  to  this  purpose  :  That  the  two  natures  of 
Christ  were  indivisibly  and  inseparably  united,  without  sup- 
posing that  one  was  changed  into  the  other,  or  confounded 
with  it. 

Therefore  we  must  consider,  that  though  these  two  natures 
are  united,  yet  each  of  them  retains  its  respective  properties, 
as  much  as  the  soul  and  body  of  man  do,  though  united  to- 
gether, which  is  the  best  similitude  by  which  this  can  be  illus- 
trated, though  I  do  not  suppose  that,  in  all  respects,  it  answers 
it.  Thus,  in  one  nature,  Christ  had  all  the  fulness  of  the  God- 
head, and  in  nothing  common  with  us  ;  nothing  finite,  derived, 
or  dependent,  or  any  other  way  defective.  In  his  other  nature, 
he  was  made  in  all  things  like  unto  us,  sin  only  excepted :  ia 
this  nature,  he  was  born  in  time,  and  did  not  exist  from  all 
eternity,  and  increased  in  knowledge,  and  other  endowments, 
proper  thereunto.  In  one  nature,  he  had  a  comprehensive  know- 
ledge of  all  things ;  in  the  other,  he  knew  nothing  but  by  com- 
munication, or  derivation,  and  with  those  other  limitations  that 
finite  wisdom  is  subject  to.  In  one  nature  he  had  an  infinite 
sovereign  will ;  in  the  other,  he  had  such  a  will  as  the  creature 
has,  which  though  it  was  not  opposite  to  his  divine  will,  yet  its 
conformity  thereunto  was  of  the  same  kind  with  that  which  is  in 
perfect  creatures ;  so  that  though  w:e  do  not  say  that  his  human 
will  was  the  same  with  his  divine,  as  to  the  essential  proper- 
ties thereof;  yet  it  may  be  said  to  be  the  same,  in  a  moral 
sense,  as  conformed  thereunto,  in  like  manner,  as  the  will  of 
man  is  said  to  be  subjected  to  the  will  of  God. 

•  These  are  called  Evlijchians,  from  Eutyches,  an  abbot  of  Constantinople,  -whOf 
•when  he  had  gained  a  great  deal  of  ri'lmtation,  in  disputing  against  jYestorius,  in 
the  council  at  Ephesus,  a  fe-.u  years  after,  viz.  A.  D.  448.  propagated  his  opijuOVy 
•ivhich  leac  candeimed,  as  heretical,  in  the-  covnoi!  «r  Ghnlcedon,  »i.  B.  4olv 


224  OP  THK  COVENANT  OF  GRABE. 

Had  this  been  duly  considered,  persons  would  not  have  been 
so  ready  to  give  into  an  error  so  dangerous  and  blasphemous, 
as  that  which  we  are  opposing.  And  we  have  sufficient  ground, 
from  scripture,  to  distinguish  between  his  divine  and  human 
understanding  and  will,  inasmuch  as  it  is  said,  in  one  place, 
speaking  of  his  divine  understanding,  Lord^  thou  kiwwest  all 
things^  John  xxi.  17.  and  of  his  human,  Of  that  day  and  hour 
knoxveth  no  man;  no^  not  the  Son^  Mark  xiii.  32.  and  so  of  his 
will,  it  is  sometimes  represented  as  truly  divine,  in  the  same 
sense  as  the  Father's,  as  when  it  is  said,  As  the  Father  raiseth 
up  the  dead,,  and  quickeneth  them,,  even  so  the  Son  quickeneth 
•whom  he  willy  John  v.  21.  and  elsewhere,  If  we  ask  any  thing 
according  to  his  ■will  he  heareth  us,  1  John  v.  14.  and.  Him 
that  cometh  to  ?ne,  I  will  in  no  wise  cast  out^  John  vi.  37.  And, 
in  other  places,  he  is  represented  as  having  an  human  will,  es- 
sentially distinct  from  the  will  of  God ;  as  when  he  says,  Not 
my  rvill,  but  thine,  be  done,  Luke  xxii.  42. 

4.  The  nature  that  was  assumed  by  the  Son  of  God,  is  far- 
ther described,  as  truly  and  properly  human.  It  was  not  an  an- 
gelic nature ;  as  the  apostle  says,  He  took  not  on  him  the  Jiature 
of  angels,  inasmuch  as  he  did  not  design  to  redeem  the  angels 
that  fell,  but  he  took  on  him  the  nature  of  the  seed  of  Abraham^ 
Heb.  ii.  16.  And,  this  nature  is  farther  described,  as  consist- 
ing of  a  true  body,  and  a  reasonable  soul. 

(1.)  Christ  is  described  as  having  a  true  body.  This  is  main- 
tained against  those  who,  in  an  early  age  of  the  church,*  de- 
nied that  he  had  a  real  human  nature.  These,  it  is  true,  do  not 
deny  his  deity ;  but  they  suppose,  that  it  was  impossible  for 
God  to  be  united  to  human  flesh,  and  therefore  that  he  appear- 
ed only  in  the  likeness  thereof;  as  some  heathen  writers  repre- 
sent their  gods,  as  appearing  in  human  forms,  that  they  might 
converse  with  men.  Thus  they  suppose,  that  the  Godhead  of 
Christ  appeared  in  an  human  form,  without  a  real  human  na- 
ture, in  which  sense  they  understand  that  scripture.  He  took 
upon  him  the  form  of  a  servant,  and  was  viade  in  the  likeness 
of  men,  Phil.  ii.  7".  as  though,  in  that  place,  the  similitude  of  a 
man  were  opposed  to  real  humanity ;  or,  at  least,  they  suppose, 
that  he  had  no  other  human  nature  when  he  dwelt  on  earth, 
than  what  he  had,  wbxn  he  appeared  to  the  church,  under  the 
Old  Testament-dispensation,  viz.  to  Abraham,  Moses,  Joshua, 
and  several  others,  in  which  they  conclude,  that  there  was  only 
the  likeness  of  a  human  body,  or  an  aerial  one,  which,  accord- 
ing to  some  common  modes  of  speaking,  is  called  a  spirit.  To 
give  countenance  to  this,  they  bring  some  other  scriptures,  as 
when  it  is  said,  after  his  resurrection,  that/te  appeared  in  ano- 

*  TJiis  absurd  opinio?},  eitbversive  of  Christianity,  tvas  propagated  by  geTcral  a- 
nioii^  tfie  Cnoiticks,  in  (he  second  ceMury,  who,  for  thia  reason,  viere  called  jyocstx 


OF  tHE  eOVKNANT  OF  GRACE.  225 

therform  to  two  disciplas^as  theij  xualked into  the  country^  Mark 
xvi.  12.  so  when  he  appeared  to  Mary,  it  was  in  such  a  form, 
^s  that  she  knerv  not  that  it  xuas  Jesus^  but  supposed  him  to  he 
the  gardener^  John  xx.  14,  15.  and  especially  when  it  is  said, 
in  another  scripture^  Luke  xxiv.  21.  when  his  two  disciples  at 
Emmaus  knew  him^  he  vanished  out  of  their  sight  ;*  which  they 
understand  of  his  vanishing,  in  the  same  sense,  as,  according  to 
the  popular  way  of  speaking,  a  spectrum  is  said  to  do. 

But  this  opinion  is  so  absurd,  as  well  as  contrary  to  scrip- 
ture, that  it  only  shews  how  far  the  wild  and  extravagant  fancies 
of  men  may  run,  who  are  so  hardy,  as  to  set  aside  plain  scrip- 
tures, and  take  up  with  some  few  passages  thereof,  without 
considering  their  scope  and  design,  or  their  harmony  with  other 
scriptures.  And,  indeed,  there  is  scarce  any  thing  said  con- 
cerning him  in  the  New  Testament,  but  what  confutes  it; 
where  we  have  an  account  of  him,  as  being  born,  passing 
through  all  the  ages  of  life,  conversing  familiarly  with  his  peo- 
ple, eating  and  drinking  with  them,  and,  at  last,  dying  on  the 
cross,  which  put  this  matter  out  of  all  manner  of  dispute  ;  as 
also  when  he  distinguishes  himself  from  a  spirit,  \vhen  the  db- 
ciples  were  terrified  upon  his  standing  unexpectedly  in  the 
midst  of  them,  supposing  that  he  had  been  a  spirit,  he  satisfies 
them  that  they  were  mistaken,  by  saying,  Behold  mij  hands  and 
my  feet ^  that  it  is  I  mysef:  handle  ?n^,  and  see ;  for  a  spirit 
hath  not  flesh  and  bones^  as  ye  see  me  have^  Luke  xxiv.  29. 

As  for  those  scriptures  in  the  Old  Testament,  which  speak 
of  his  appearing  in  a  human  form,  assumed  for  that  purpose  ; 
whether  there  was,  in  every  one  of  those  instances,  a  real  hu- 
man body  that  appeared,  though,  in  some  of  them,  it  is  be- 
yond dispute  that  there  was,  I  will  not  pretend  to  determine ; 
yet  it  must  be  considered,  that  this  is  never  styled  his  incar- 
nation, or  becoming  man,  but  it  was  only  an  emblem,  or  pre- 
libation  thereof;  and  when  it  is  said,  in  the  scripture  before 
mentioned,  tliat  he  was  made  in  the  likeness  of  men^  it  does  not 
from  hence  follow,  that  he  was  not,  after  his  incarnation,  a 
real  man,  for  the  likeness  of  man  is  oftentimes  so  understood 
in  scripture  ;  as  when  it  is  said,  on  occasion  of  the  birth  of 
Seth,  that  Adam  begat  a  son  in  his  ow7i  likeness^  Gen.  v.  3. 
And  as  to  that  other  scripture,  in  which  Christ  is  said  to  ap- 
pear in  different  forms,  it  is  not  to  be  supposed  that  there  was 
a  change  in  his  human  nature,  but  only  a  change  in  his  coun- 
tenance, or  external  mein  ;  or  he  appeared  with  other  kind  of 
garments,  which  rendered  him  not  immediately  known  by  them. 
And  when,  in  the  other  scripture,  it  is  said,  he  vanished  out 
of  their  sight,  nothing  is  intended  thereby,  but  an  instantane- 
ous withdrawing  of  himself  from  them,  which,  it  may  be 
might  contain  something  miraculous. 


226  OF  THE  COVENANT  OF  GRACE. 

(2.)  Christ  is  farther  described,  as  having  taken  to  himself 
a  reasonable  soul,  to  which  his  body  was  united.  This  is  main- 
tamed  against  the  Arians,  who  deny  that  he  had  an  hum.m  soul, 
concluding  that  the  divine  nature,  such  an  one  as  they  will  allow 
him  to  have,  was,  as  it  were,  a  soul  to  his  body ;  which  is  found- 
ed partly  on  their  misunderstanding  the  sense  of  those  scrip- 
tures, in  which  it  is  said.  The  Word  was  made  Jlesh^  John  i.  14. 
and  God  was  manifest  in  the  Jleah^  1  Tim.  iii.  16.  and,  For  as- 
onuch  as  the  children  are  partakers  of  Jlesh  and  bloody  he  also 
himself  likewise  took  part  of  thesame^  Heb.  ii.  14.  a'nd,  Ofwhom^ 
as  concerning'  the  fleshy  Christ  came,  &c.  Rom.  ix.  5.  But  the 
principal  argument,  by  which  this  opinion  is  supported,  is,  be- 
cause they  suppose,  that,  if  he  had  an  human  soul,  distinct  from 
his  divine  nature,  he  must  have  had  two  understandings  and 
wills,  to  wit,  a  divine  and  an  human,  and  then  it  would  have 
been  possible  for  him  to  have  had  contrary  ideas  in  his  mind, 
and  determinations  in  his  will,  as  man,  to  what  he  had  as  God, 
which  would  infer  a  sort  of  confusion  of  thought,  and  irregu- 
larity of  actions  :  but  to  this  it  may  be  answered, 

1*?,  As  to  the  former,  relating  to  his  assuming  flesh,  it  is  a 
very  common  thing,  in  scripture,  by  a  synecdoche^  of  the  part 
for  the  whole,  Horjlesh  to  signify  the  whole  man,  consisting  of 
soul  and  body,  of  which  we  have  many  instances  in  scripture ; 
as  when  it  is  said.  All  flesh  had  corrupted  his  way^  Gen.  vi.  12. 
that  is,  all  men  had  corrupted  their  way ;  and  the  prophet  speak- 
ing concerning  the  vanity  of  man,  as  mortal,  says,  All  flesh  is 
grass^  Isa.  xl.  6. 

^dly^  As  to  the  other  branch  of  their  argument ;  we  allow 
that  Christ,  as  Man,  had  a  distinct  understanding  and  will,  irora 
what  he  had  as  God,  and  that  his  human  understanding  was 
not  equally  perfect  with  his  divine,  neither  had  his  human  will 
the  sovereignty  and  glory  of  his  divine  will.  And,  if  it  should 
be  also  allowed,  that  if  his  human  understanding  and  wall  had 
not  always  been  under  the  influence  and  direction  of  his  divine, 
he  might  have  had  contrary  ideas,  and  determinations,  as  man, 
to  what  he  had  as  God  ;  yet  we  cannot  allow  that  the  divine 
nature  would  so  far  suspend  its  direction  and  influence,  as  that 
his  human  understanding  should  have  contradictory  ideas  to 
his  divine,  so  that  this  inconvenience  should  ensue,  which 
would  occasion  a  confusion  and  disorder  in  his  actions,  or  me- 
thods of  human  conduct.  It  was  no  disparagement  to  him,  nor 
hindrance  to  his  work,  to  suppose  that  his  human  soul  w^as  sub- 
ject to  some  natural  imperfections,  which  were  inconsistent  with 
the  infinite  perfection  of  his  deity ;  however,  it  is  sufficient  to 
assert,  that,  as  Man,  he  knew  every  thing,  which  he  was  oblig- 
ed to  perform,  in  a  way  of  obedience,  and  consented  to,  and 
delighted  in  every  thing  that  was  agreeable  to  his  divine  will, 
which  would  render  his  obedience  compleat  j  though  we  sup- 


©F  THE  eOVENAMT  OF  GRACE.  227 

pose,  that  the  nature,  in  which  he  performed  it,  was  less  per- 
fect than  that  to  which  it  was  united  ;  therefore  this  method  of 
reasoning  is  not  conclusive,  and  we  must  suppose,  that  he  had 
a  human  soul,  distinct  from  his  divine  nature.  This  is  evident, 
because  he  could  not  perform  obedience  in  the  divine  nature, 
his  human  soul  being  the  only  subject  thereof,  and  it  is  proper 
to  the  deity  to  be  dispassionate  ;  therefore  those  sinless  passions 
which  lie  was  subject  to,  were  seated  in  his  soul,  as  united  to 
the  body  ;  and  that  he  had  such  passions,  is  very  plain  from 
scripture ;  for  he  says.  My  soul  is  exceeding-  sorroxvful^  even 
unto  deaths  Matt.  xxvi.  33.  And  there  are  various  other  pas- 
sions besides  sorrow,  which  he  was  subject  to,  which,  though 
free  from  sin,  were  altogether  inconsistent  with  the  infinite  per- 
fection of  the  divine  nature. 

9.  This  human  nature  is  said  to  have  been  conceived  by  the 
power  of  the  Holy  Ghost,  in  the  womb  of  the  Virgin  Mary, 
and  born  of  her,  yet  without  sin.  Here  we  may  observe, 

(2.)  That  there  was  something  in  the  formation  of  Christ's 
human  nature,  in  which  he  resembled  the  rest  of  mankind,  in 
that  he  was  not  produced,  and  brought  into  a  state  of  manhood 
in  an  instant,  or  created  out  of  the  dust  of  the  ground,  as 
Adam  was,  but  was  born,  or  as  the  apostle  expresses  it,  made  of 
a  woman^  Gal.  iv.  4.  to  denote  his  being  formed  out  of  her  sub- 
stance ;  and  accordingly  he  began  his  state  of  humiliation  in 
infancy,  that  he  might,  in  all  respects,  be  made  like  unto  those 
whom  he  came  to  redeem.  Herein  the  promise  made  to  our 
first  parents,  relating  to  his  being  the  seed  of  the  womatiy  Gen. 
iii.  15.  was  not  only  fulfilled;  but  another  express  prediction, 
by  the  prophet  Isaiah,  who  says.  Unto  us  a  Child  is  born^  Isa. 
ix.  6. 

(2.)  There  was  something  peculiar  and  extraordinary  in  his 
formation,  as  he  w^as  an  extraordinary  Person,  and  to  be  en- 
gaged in  a  work  peculiar  to  himself;  so  he  is  said  to  have  been 
born  of  a  Virgin,  not  because,  as  some  suppose,  that  that  is  a 
state  of  greater  sanctity,  than  any  other  condition  of  life,  but, 
as  was  before  observed  *,  that  he  might  be  exempted  from  the 
guilt  of  Adam's  first  sin,  which  he  would  have  been  liable  to, 
though  sanctified  from  the  womb,  had  his  human  nature  been 
formed  in  an  ordinary  way.  It  was  certainly  necessary  that  his 
human  nature,  which  was,  in  its  first  formation,  united  to  his 
divine  Person,  should  be  perfectly  sinless  ;  since  it  would  have 
been  a  reproach  cast  on  the  Son  of  God,  to  have  it  said  con- 
cerning him,  that  he  was,  in  die  nature  which  he  assumed,  es- 
tranged to,  and  '-eparate  from  God,  as  all  mankind  are,  who 
are  born  in  an  ordinary  way.  And  this  was  also  necessary  for 
his  accomplishing  the  work  of  our  redemption,  since  as  the  a- 
postle  says,  Such  an  High  Priest  became  iiSj  zvho  is  holy^  harm- 

*  iSteFaefe  112  ante. 


228  OF  THE  COVENANT  OF  GRACE. 

/(f^.r,  vndcfdcd^  and  separate  from  sinyiers,  Heb,  vii.  26.  And, 
in  order  to  his  being  born  ot  a  Virgin,  there  was  an  extraordi- 
nary instance  of  the  power  of  God  ;  and  therefore  it  is  said, 
The  Holy  Ghost  shall  come  it  pan  thee.,  and  the  power  of  the  High- 
-est  shall  overshadorv  thee^  Luke  i.  35. 

His  being  born  of  a  Virgin,  was  an  accomplishment  of  that 
prediction  which  we  read  of  in  Isa.  vii.  14.  The  Lord  himself 
shall  give  you  a  sign  ;  Behold^  a  Virgin  shall  conceive^  and  bear 
«  Sofi,  and  shall  call  his  name  Immaniiel.  This  text  being  so 
convincing  a  proof  of  Christianity,  and,  as  such,  referred  to  in 
the  New  Testament,  Matt.  i.  22,  23.  the  Jews,  and  many  of 
the  modern  Deists,  have  endeavoured  to  weaken  the  force  there- 
of, which  renders  it  necessary  for  us  to  illustrate  and  explain 
it,  agreeably  to  the  scope  and  design  of  the  prophecy,  contain- 
ed in  the  context ;  which  we  shall  endeavour  to  do,  in  the  fol- 
lowing Paraphrase.  Says  God  to  the  prophet,  "  Go  to  Ahaz, 
**-  and  bid  him  not  be  faint-hearted,  by  reason  of  the  threatened 
'*  invasion  by  the  confederate  kings  of  Israel  and  Syria  ;  but  let 
''^  him  ask  a  sign  for  the  confirmation,  of  his  faith,  that  I  may 
'"'^  herebv  assvire  him,  that  they  shall  not  be  able  to  do  him  any 
*'  hurt :  but  I  knoAV,  before-hand,  his  unbelief,  and  the  sullen- 
*'  ness  of  his  temper,  that  he  will  refuse  to  ask  a  sign  ;  there- 
*'  fore,  when  thou  goest  to  meet  him,  take  thy  young  son  Shear- 
■■'  jashub  in  thine  hand,  or  in  thine  arms,  from  whom  thou  may- 
*^  est  take  occasion  to  deliver  part  of  the  message  which  I  send 
"  thee  with  to  him  ;  tell  him,  that  though  he  refuse  to  ask  a  sign, 
'■''  7ieverthcless  *,  the  Lord  shall  give  thee  a  sign,  to  his  people, 
^*  whom  thou  shalt  command  to  hear  this  message,  as  well  as 
Ahaz,  they  being  equally  concerned  herein  ;  therefore  let  them 
know,  that,  though  their  obstinate  and  wicked  king  calls  a  com- 
pliance with  my  command  a  tempti7ig  me,  and  therefore  will 
"  not  ask  a  sign,  I  will  not  give  him  any  other  sign,  than  what 
*'  the  whole  house  of  Israel  shall  behold,  in  future  ages,  which, 
**  though  it  cannot  be  properly  called  a  prognostic  sign,  yet  it 
'■•*  will  be,  v/hen  it  comes  to  pass,  a  rememorative  sig?i  f,  and  that 
•'  shall  be  a  glorious  one  ;  for.  Behold  a  Virgin  ^  shall  conceivey 

*  So  tlic  Jlebrev)  icard  ought  to  be  rendered,  rather  than  therefore ;  for  so  it  is  un- 
ckrstood  in  other  scriptures,  particularly  in  Jer.  xxx.  16. 

f  Tins  is  a  pint  distinction  relatinp- to  signs  mentioned  in  scripture;  in  tvhich, 
^ometiiuiis  a  sisfu  did  not  take  place  till  the  thing  signijied,  or  brought  to  remem- 
brance thereby,  had  been  accomplished.  See  Exoa.  iii.  12.  1  Sam.  li.  34.  Isa.  xxxrii. 
;>0.  Jer.  xliv.  29,  30.  aa  Bishop  Kidder  -well  obienvs.  See  Demo7tstrat.  oft/ie  Jiles- 
sias.  Part  II.  page  105,  in  Fd. 

i  The  Ilebreio  word  HO  7j^  is  truly  rendered  a  Virgin,  as  it  is  translated  by  the 
LXX.  [»  7riifbt/i(]  who  -well  vnderstand  the  sense  of  it,  in  this  ajxd  other  places,  ivliere 
•»e  meet -uith  it :  as  also  doth  t/te  Chaldee  Paraphrast  tints  understand  it,  and  tlie 
Siiriac,  Arabic,  and  vulgar  Latin  versions :  and  this  sense  agrees  with  the  gram- 
matical constrnctio7i  of  the  word,  which  is  derived fr-om  CD*?.!'  abscondit,  and  it  ab- 
iv.cks  tu  the  custom  usefi  among  the  Jev>a  of  keeping  their  virfi.'zs  concealed  till  thvh 


u. 


OF  THE  COVENANT  OF  GRACE.  229 

*'  and  bear  a  So?i^  and  thou  shalt  call  his  na7ne  Iinmanuel,  When 
'■'■  this  wonderful  thing  happens,  a  thing  new  and  unheard  of, 
*'  which  shall  be  created  in  the  earthy  that  a  woman  should  co 771- 
*■'  pass  a  man^  as  it  is  said  elsev/here,  Jei*.  xxxi.  22.  then  the 
*'  house  of  David  shall  understand  the  reason  why  I  have  not 
"  suffered  these  two  kings  to  desti'oy  Judah,  so  that  it  should 
*'  be  broken^  that  it  be  not  a  people^  as  Ephraim  shall,  xvithiii 
*'  threescore  and  Jive  years,  [ver.  8.]  for  then  th^  Messiah  could 
*'  not  come  of  the  house  of  David ;  and  what  he  shall  do  for 
*'  them,  when  he  comes,  is  the  ground  and  reason  of  all  the  tem- 
"  poral  deliverances  that  I  work  for  them,  and  particular!}'  of 
*'  this  from  the  intended  invasion  of  these  two  confederate  kings. 
*'  Tell  them,  moreover.,  that  as  this  shall  be  a  reme7norative  sig7i^ 
"  so  I  will  give  them  to  understand,  at  present,  that  they  shall 
"  be  delivered  in  a  little  time ;  for  before  this  Child,  which  thou 
*'  hast  here  brought  with  thcCj  shall  ^norv  to  recuse  the  evil,  and 
*'  chuse  the  good,  or  shall  know  the  difference  between  moral 
"  good  and  evil,  that  is,  in  tAvo  or  three  years  time.  The  lajid 
"  that  thou  abhorrest  shall  be  forsaken  of  both  her  ki7igs ;  or 
"  those  two  kings,  which  thou  dreadest,  sh«all  be  driven,  by  the 
"  king  of  Assyria,  out  of  their  oAvn  land.  And  inasmuch  as  my 
*'  peoi")le  may  be  afraid,  that,  before  these  two  yeai's  are  expir- 
ed, they  shall  be  brought  into  such  straights,  through  famine, 
or  scarcity  of  profusions,  which  generally  attend  sieges,  that 
*'  they  shall  want  the  necessaries  of  life  ;  let  them  know  that 
"  this  child,  meaning  Shear-jashub,  shall  not  want  butter  a7id 
*'  ho7iei;,  that  is,  the  best  and  most  proper  food  for  it,  that  he 
*'  maij  knoxv,  or  rather,  7mtil  *  he  know  to  refuse  the  evil,  a7id 
"  chuse  the  god,  that  is,  till  these  two  kings,  Rezin  and  Pekah, 
*'  be  utterly  destroyed." 

Thus  having  considered  our  Saviour's  being  born  of  a  Vir- 
gin, there  is  one  thing  more  that  is  to  be  observed  under  this 
"head,  namely,  that  he  was  of  her  substance,  v.  hich  is  particular- 
ly mentioned  in  this  answer,  with  a  design  to  fence  against  an 

.vere  viarried;  therefoi'e  us  a  learned  writer  -well  observes,  T^Ulp  Notat  statum  so- 
litarium  domi  dclltesceutlum  ideoq;  cxlebiim  &  virginum;  and  in  those  t~.co  fila- 
ces,  in  -ivhic/t  it  is  objected  hj  the  Jews,  that  the  loord  does  not  signify  a  virjjin,  but  a 
young  woman,  namely,  Prov.  xxx.  19.  and  Cant.  vi.  8.  In  the  former,  as  one  ob- 
ferves,  Promptissimuni  est  inteliigere  vincula  anioris  quihus  virgo  iiicipit  ad- 
sti-ingi  tiituro  sponso  suo  ;  ami  therefore  it  may  be  understood  of  a  virgin,  in  the 
lilrroi  sense  of  the  toord.  J'id.  Coca.  Lexic.  in  V^c.  'J'he  LXX.  indeed,  render  if, 
a\Sf^  IV  n-.Txlt,  end  the  vulgar  iMtin  version,  Viri  in  r.dolescentia ;  but  the  Chaldee 
I'araphrast  renders  it,  ^  iri  \\\  ^'il•gine.  And  as  for  the  later  scripttwe,  in  ivhich  it  is 
said,  there  are  tlireescore  queens,  and  fourscore  concubines,  and  virgins  without 
number,  it  is  plain,  the  7yo)v/ virgins  is  nut  opposed  to  young  women,  for  such  were 
viany  of  them  that  are  called  queens  and  concubines,  hut  to  persons  defonrcd ;  there- 
fore wc  may  coiiclude,  that  the  word  always  signifes  a  virgin,  and  tlierefore  is  rigld-i 
ty  translated  in  the  text,  under  our  present  consideration. 

*   So  the  tiord  is pi'operly  rendered  by  the  Chaldee  Paraphrast. 

Vol.  II.  G  g 


<( 
(( 


230  er  the  covenant  of  grace. 

ancient  heresy,  muintalned  by  the  Gnostics  in  the  second  cen- 
tury, and  hath  been  defended  by  others,  in  later  ages,  who  sup- 
posed, that  our  Saviour  did  not  derive  his  human  nature  from 
the  Virgin  Mary,  but  that  it  was  formed  in  heaven,  and  sent 
down  from  thence ;  and  that  the  Virgin's  womb  is  only  to  be 
considered  as  the  first  seat  of  its  residence  in  this  lower  world, 
which  they  found  on  those  scriptures  which  speak  of  his  com- 
ing down  from  heaven^  John  iii.  13,  14.  which  they  understand 
concerning  his  human  nature  ;  whereas,  nothing  is  intended 
thereby  but  the  manifestative  presence  of  his  divine  nature,  in 
which  respect  God  is,  in  other  scriptures,  said  to  come  down 
into  this  lower  world,  Gen.  xi.  5,  7.  And  another  scripture, 
which  they  bring  to  the  same  purpose,  is  that,  in  which,  they 
suppose,  he  denies  his  relation  to  his  mother,  when  he  says, 
Who  is  my  mother  ?  and  who  are  my  brethren  ?  Whosoever  shall 
do  the  xvill  of  my  Father^  xvhich  is  in  heaven^  the  same  is  my  brO' 
ther^  and  sister,  and  mother.  Mat.  xi.  48.  50.  in  which  he  does 
not  deny  his  natural  relation  to  them,  but  designs  to  shew,  that 
his  regard  to  persons  in  the  exercise  of  his  public  ministry,  was 
principally  founded  on  their  doing  the  will  of  his  Father.  And 
whereas  they  farther  suppose,  that  if  his  human  nature  had,  in 
any  respect,  been  derived  from  the  substance  of  the  Virgin,  ei- 
ther she  must  be  concluded  immaculate,  as  the  Papists  do,  or 
else  he  must  have  been  born  a  sinner  ;  this  hath  been  already 
proved  to  be  no  just  consequence,  inasmvich  as  the  formation  of 
his  human  natui-e,  though  it  were  of  the  substance  of  the  Vir- 
gin, was  in  an  extraordinary  and  miraculous  way,  whereby  he 
was  exempted  from  the  guilt  of  original  sin. 

There  is  another  opinion  maintained  by  some  of  the  school- 
men, which,  though  it  be  not  generally  received,  seems,  to  me, 
■not  altogether  improbable,  namely,  that  Christ's  human  body, 
though  formed  in  the  womb  of  the  virgin,  and  a  part  of  her  sub- 
stance, yet,  as  to  the  manner  of  its  formation,  it  differed  from 
that  of  all  other  human  bodies,  inasmuch  as  the  matter,  of 
ivhich  they  consist,  receives  its  form  in  a  gradual  way,  and  they 
cannot  properly  speaking  be  styled  human  bodies,  till  organized 
and  fitted  to  have  their  souls  united  to  them  ;  whereas  these 
^suppose  that  the  body  of  Christ,  in  its  first  formation,  was  ren-^ 
dered  fit  to  receive  the  sou\,  which  was,  in  an  instant  united  to 
it ;  and  both  soul  and  body,  at  the  same  time,  without  having 
any  separate  subsistence,  were  united  to  the  divine  nature.  This 
account  of  the  formation  of  Christ's  human  body,  though  I 
think  it  most  adapted  to  the  union  of  his  soul  and  body  with 
the  divine  nature,  in  the  very  instant  of  its  formation,  and  there- 
fore cannot  but  conclude  it  a  more  probable  conjecture  than  what 
is  generally  received,  yet  I  do  not  lay  it  down  as  a  necessary 
article  of  faith  j  nor  would  I,  from  hence,  be  supposed  to  den^ 


OF  THE  COVENANT  OF  GRACE.  231 

that  the  bod}'  of  Christ  grew  in  the  womb  like  other  human 
bodies,  after  the  soul  is  united  to  them ;  nor  would  I  set  aside 
the  account  the  scripture  gives  of  the  virgin's  accomplishing  the 
full  number  of  days^  in  which  she  should  be  delivered^  Luke  ii. 
6.  GiJ.  iv.  4.  Thus  we  have  considered  our  Saviour,  as  having 
a  true  body  and  a  reasonable  soul,  and  both  united  to  the  di- 
vine nature,  whereby  he  is  denominated  God  incarnate,  in  this 
answer. 

6.  Our  Mediator  is  farther  said  to  have  been  inccanate,  in  the 
fulness  of  time ;  and  it  is  added,  he  shall  continue  to  be  both 
God  and  man  for  ever. 

(1.)  Let  us  consider  what  is  meant  by  Chilst's  becoming 
man  in  the  fulness  of  time.  The  human  nature  could  not  be 
united  to  the  divine  from  all  eternity ;  since  it  i«  inconsistent 
with  its  being  a  created  nature,  that  it  should  exist  from  eter- 
nity ;  notv/ithstanding  he  might,  had  it  been  so  determined,  have, 
assumed  this  nature  in  the  beginning  of  time,  or  immediately 
after  the  fall  of  man,  who  then  stood  in  need  of  a  Mediator  ; 
but  God,  in  his  sovereign  and  wise  providence,  ordered  it  other- 
wise, namely,  that  there  should  be  a  considerable  distance  of 
time  between  the  full  of  man  and  Christ's  incarnation,  in  ordej;' 
to  his  recovery,  which  is  called,  in  scripture,  th.it  fulness  ofttme^ 
Gal.  iv.  4.  that  is,  the  time  foretold  by  the  prophets,  and  parti- 
cularly Daniel,  Dan.  ix.  24,  25.  whose  prediction  had  an  ad- 
ditional circumstance  of  time  annexed  to  it,  which  gave  occa- 
sion to  the  Jews  to  e::pect  his  coming  at  the  same  time  that  he 
was  incarnate. 

That  there  was  an  universal  expectation  of  the  Messiah  at 
this  time,  appears  from  the  disposition  of  many  among  them  to 
adhere  to  an}"  one,  especially  if  he  pretended  himself  to  be  a 
prophet,  or  that  he  would  make  some  change  in  their  civil  af- 
fairs ;  and  the  Jewish  historian  '•*  tells  us  of  many  tumuUs  and 
seditions  that  were  in  that  age.  Some  of  their  ring-leaders  he 
st}'les  magicians ;  and  persons  pretending  to  be  prophets,  though, 
indeed,  he  does  not  expressly  say  that  they  assume  the  charac- 
ter of  Messiah,  yet  he  observes,  that  the  time  in  which  this  was 
done,  gave  occasion  hereunto  f  ;  by  which  he  means  tliat  it  be- 
ing at  that  time  that  the  Jews  expected  that  the  Messiah,  their 
king,  should  come,  they  thought  it  a  fit  opportunity  to  make 
these  efforts,  to  shake  off  the  Roman  yoke ;  and  they  were  so 
far  irom  concealing  the  cxjiectation  they  had  thereof,  that  it 
was  well  known  by  the  heathen,  who  were  not  without  jealou- 
sies concerning  them,  with  respect  to  this  matter  j  so  that  some 
celebrated  writers  among  them  observe,  that  it  was  generally 

♦  See  Joseph.  Antiq.  Lib.  XVIII.  cap.  1.  SJ  Lib.  XX  cap.  %  S/  tie  Mdl.  Jud, 
Lib.  II.  cap.  6. 


233  OF  THE  COVENANT  OF  GRACE. 

received  throughout  the  east,  according  to  some  ancient  pre* 
dictions,  thai,  at  that  time,  the  Jews  should  obtain  the  empire  ;  * 
and  there  are  several  expressions,  in  scripture,  which  intimate 
as  much  :  thus  Gamaliel  speaks  of  one  Thtudas,  who  boasted 
himself  to  be  sotnebody^  by  which,  it  is  probable,  he  means  the 
Messiah,  to  -whom  a  number  of  men^  about  four  hundred^  joined 
themselves^  and  xvere  slain^  Acts  v.  36,  ^7.  which  some  think 
to  be  the  same  person  that  Josephus  mentions,  the  name  being 
the  same  ;  though  others  are  rather  inrlined  to  think  that  it  was 
another  pretender  to  this  character,  from  some  critical  remarks 
they  make  on  the  circumstance  of  time  referred  to  by  Gamaliel, 
being  different  from  chat  which  is  mentioned  by  Josephus.  f 
However,  this  does  not  affect  our  argument ;  for  it  is  plain,  from 
hence,  that,  about  that  time,  the  Jews  were  disposed  to  join 
themselves  to  any  one  who  endeavoured  to  persuade  them  that 
he  was  the  Messiah. 

And  this  farther  appears,  from  what  our  Saviour  says.  All 
that  ever  came  before  vie^  .are  thieves  and  robbers^  John  x.  8.  by 
which,  doubtless,  he  means,  several  that  pretended  to  be  the 
Messiah,  in  that  age,  before  he  came  ;  and  it  is  said  elsewhere, 
Luke  xix.  11.  a  little  before  our  Saviour's  crucifixion,  that  theij^ 
that  is,  the  Jews,  generally  thought  that  t'he  kingdom  ofGod^  and 
consequently  the  Messiah,  whom  they  expected,  shoidd  hnme- 
diatelij  appear  ;  and  he  alr.o  foretels,  that  between  this  and  the 
destruction  of  Jerusalem,  that  is,  before  that  age  w^as  at  an  end, 
many  false  Christs^  should  arise^^x\rl  warns  his  followers  not  to 
adhere  to  them.  Mat.  xxiv.  24—26. 

Moreover,  had  not  the  Jews  expected  that  the  Messiah  would 
appear  at  that  time,  they  would  never  have  sent  in  so  formal  a 
manner,  as  they  are  said  to  have  done,  to  enquire.  Whether  John 
the  Baptist^  when  he  exercised  his  public  ministry  amongst  them, 
zvas  he?  John  i.  19 — 21.  And,  when  he  had  convinced  them 
that  he  was  not  the  Messiah,  but  that  our  Saviour  would  soon 
appear  publicly  amongst  them,  who  had  the  only  right  to  this 
character,  he  found  it  no  difficult  matter  to  persuade  ihem  to 
believe  it ;  and  accordingly  Jerusalem  and  all  Judea,  that  is,  the 
people  almost  universally  attended  on  his  ministry,  and  were 
baptized,  making  a  profession  of  this  faith,  and  of  their  expec- 
tation of,  and  willingness  to  adhere  to  him  ;  and  it  was  the  re- 
port, that  the  wise  men,  who  came  from  the  east,  had  received 
from  the  Jews,  who  were  conversant  with  them,  that  this  was 
the  time  that  the  Messiah  should  appear,  that  brought  them  to 

*  Vid.  Siieton  in  Vespas.  Percrebuerat  oriente  toto,  ventus  &  coiisfans  opinio,  ess« 
infatig  ;  ut  eo  tempore  Judea,  profecti,  rerum  poiireiitiir  ;  &  Tacit.  Histor.  Lib.  V. 
Plvribns  pcrtvosio  inerat,  anti(juis  sacerdotnm  lita-is  contineri,  eo  ipso  tempore  fc'S 
■Iff  v^.i-isceret,  Oriens, profectiq  ;  Jtidec.  rerum potirentur. 

I  i>ee  Li^ht/oQfs  7V9r)cs,  Vol.  I.  Peg.  7&5y  766. 


OF  THE  COVENANT  OF  GRACE.  23S 

Jerusalem,  from  their  respective  countries,  otherwise  that  pre- 
ternatural meteor,  or  star,  which  they  saw,  could  not  have  given 
them  a  sufficient  intimation  concerning  this  mattei",  so  as  to  in- 
duce them  to  come  and  pay  their  homage  to  iiim  ;  and  when 
they  came,  and  enquired  of  Herod,  Where  is  he  that  is  born 
king-  of  the  Jews?  how  surprizing  soever  it  might  be  to  that 
proud  tyrant,  to  think  that  there  was  one  born,  who,  as  he  sup- 
posed, would  stand  in  competition  with  him  for  the  crown,  yet 
it  was  no  unexpected  thing  to  the  Sanhedrim,  w^hose  opinion  in 
this  matter  he  demanded,  in  an  hypocritical  manner ;  therefore 
they  say,  he  was  to  be  horn  in  Bethlehem^  according  to  tbe  pre- 
diction of  tlie  prophet  Micah  ;  whereas,  if  they  had  not  known 
that  this  was  the  time  in  which  he  was  to  be  born,  they  would 
have  replied,  that  it  was  an  unseasonable  question,  and  a  vain 
thing,  to  ask  where  a  person  was  to  be  born,  whose  birth  was 
not  expected  in  that  age ;  and  they  might  easily  have  satisfied 
Herod,  and  removed  the  foundation  of  his  jealousy  and  trou- 
ble, and  thereby  have  prevented  that  inhuman  barbarity  com- 
mitted on  the  infants  of  Bethlehem,  if  they  had  told  him  that 
the  time  spoken  of  by  the  prophet  Daniel,  in  which  the  Mes- 
siah was  to  be  born,  was  not  yet  come  :  but  they  knew  other- 
wise ;  and  in  this  respect,  Christ  might  be  said  to  be  born  hi 
the  fulness  of  time*  That  which  we  shall  fai^ther  observe,  con- 
cerning it,  is, 

Ist^  That  it  was  at  that  time  when  God  had  sufficiently  tried 
the  faith  of  the  Old  Testament-church,  in  waiting  for  his  com- 
ing, and  thereby  glorified  his  sovereignty,  who  hath  the  times 
and  seasons  of  his  bestowing  all  blessings  in  his  own  power. 

2<//j/,  It  was  at  that  time  when  the  measure  of  the  iniquity 
of  the  world  was  abundantly  filled,  whereby  his  people  might 
observe  the  deplorable  state  into  which  sin  had  brought  man- 
kind, and  the  utter  impossibility  of  our  recovery  without  a  Me- 
diator, and  that  the  light  of  nature  could  not  discover  any 
method  by  which  the  redemption  and  salvation  of  man  miglit 
be  brought  about. 

.3^/z/,  It  was  at  that  time  that  the  Jewish  church  was  at  the 
lowest  ebb,  and  therefore  the  most  seasonable  time,  and  they 
were  laid  under  the  highest  obligations  to  adore  and  magnify 
him  :  their  political  state  was  broken,  the  sceptre  departed  from 
Judah,  and  they  wxre  brought  under  the  Roman  yoke,  which 
sat  very  uneasy  upon  them ;  neither  could  they  ever  expect  to 
make  that  figure  in  die  world  as  they  once  had  done,  there- 
fore now  was  the  time  for  the  Messiah  to  come,  and  erect  his 
kingdom.  And,  besides  this,  they  were  given  up  to  a  very  great 
degree  of  judicial  blindness  and  hardness,  and  were  disposed 
to  make  void  the  law  of  God  by  their  traditions ;  so  that  reli- 
gion, among  them,  was  at  a  very  low  ^bb ;  therefore  it  was  the 


234  OF  THE  COVENANT  OF  GRACEi, 

fittest,  time  for  God  to  display  his  grace,  in  reviving  his  work, 
and  preventing  his  cause  and  interest  from  wholly  sinking  in 
the  world.  This  was  the  time  in  >vhich  the  Son  of  God  became 
Man. 

(2.)  Christ  shall  continue  to  be  God  and  Man  for  ever,  or 
the  union  of  these  two  natures  is  indissoluble  :  as  to  his  divine 
nature,  he  is  necessarily  eternal  and  unchangeable ;  and  the  hu- 
man nature  shall  continue  for  ever  united  to  it,  as  the  result  of 
the  divine  purpose,  in  which  God  intends  that  some  ends,  glo- 
rious to  himself,  honourable  to  the  Mediator,  and  advantageous 
to  his  people,  should  be  attained  thereby.    For, 

l>s^.  If  he  had  had  a  design  to  lay  aside  his  human  nature,  he 
would  have  done  it  when  he  finished  his  Avork  of  obedience  and 
sufferings  therein,  and  thereby  had  so  far  answered  the  end  of 
his  incarn  ition,  that  nothing  more  was  necessary  for  the  pur- 
chase of  redemption :  but  when  he  rose  from  the  dead,  as  a 
Conqueror  over  death  and  hell,  and  was  declared  to  have  ac- 
complished the  work  he  came  into  the  world  about,  it  is  cer- 
tain he  did  not  lay  it  aside,  but  ascended  visibly  into  heaven, 
and  shall  come  again,  in  a  visible  manner,  in  that  same  nature, 
to  judge  the  world  at  the  last  day. 

2<3%/,  The  eternity  of  Christ's  human  nature  appears  from 
the  eternity  of  his  mediatorial  kingdom,  of  which  more  under 
a  following  answer,  when  we  come  to  speak  concerning  the  glo- 
ry of  Christ's  kingly  office.  It  appears,  also,  from  the  eternity 
of  his  intercession,  which,  as  the  apostle  expresses  it,  He  ever 
liveth  to  make^  Heb.  vii.  25.  for  his  people  :  thus  he  does,  by 
appearing  in  the  human  nature  in  the  presence  of  God,  in  their 
behalf;  therefore  he  must  for  ever  have  an  human  nature. 

Zdly^  His  saints  shall  abide  for  ever  in  heaven,  and,  as  the 
apostle  says,  Shall  ever  be  •with  the  Lord^  1  Thess.  iv.  17.  and 
their  happiness  shall  continue  both  as  to  soul  and  body  ;  and, 
with  respect  to  their  bodies,  it  is  said,  they  shall  be  fashioned 
like  unto  Chrisfs  glorious  body.,  Phil.  iii.  21.  therefore  his  glo- 
rious body,  or  his  human  nature,  shall  continue  for  ever  united 
to  his  divine  Person. 

Mhly^  His  retaining  his  human  nature  for  ever,  seems  neces- 
sary, as  it  redounds  to  the  glory  of  God :  it  is  an  eternal  monu- 
ment of  his  love  to  mankind,  and  an  external  means  to  draw 
forth  their  love  to  him,  who  procured  those  mansions  of  glory, 
which  they  shall  for  ever  be  possessed  of,  by  what  he  did  and 
oufFered  for  them  therein. 


NECESSITY  OF  THE  MEDIATOR'S  TWO  NATURES.        235 

Quest.  XXXVIII.  IVhy  was  it  requisite  that  the  Mediator 
should  be  God? 

Answ.  It  was  requisite  that  the  Mediator  should  be  God,  that 
he  might  sustain  and  keep  the  human  nature  from  sinking 
under  the  infinite  wrath  ot  God,  and  the  power  of  death,  give 
worth  and  efficacy  to  his  sufferings,  obedience,  and  interces- 
sion ;  and  so- satisfy  God's  justice,  procure  his  favour,  pur- 
chase a  peculiar  people,  give  his  Spirit  to  them,  conquer  all 
their  enemies,  and  bring  them  to  everlasting  salvation. 

Quest.  XXXIX.  Why  was  it  requisite  that  the  Mediator 
should  be  3Ian  ? 

Answ.  It  was  requisite  that  the  Mediator  should  be  Man,  that 
he  might  advance  our  nature,  perform  obedience  to  the  law, 
suffer,  and  make  intercession  for  us  in  our  nature,  have  a  fel- 
low-feeling of  our  infirmities,  that  we  might  receive  the  adop- 
tion of  sons,  and  have  comfort  and  access  with  boldness  unto 
the  throne  of  grace. 

Quest.  XL.  Why  was  it  requisite  that  the  Bfediator  should  be 
God  and  Man  in  one  Person  ? 

Angw.  It  was  requisite  that  the  Mediator,  who  was  to  recon- 
cile God  and  Man,  should  himself  be  both  God  and  Man, 
and  this  in  one  Person,  that  the  proper  works  of  each  nature 
might  be  accepted  of  God  for  us,  and  relied  on  by  us,  as  the 
works  of  the  whole  Person. 

OU  R  Mediator  having  been  considered  as  God  and  Man, 
in  one  person,  we  have  a  farther  account  of  the  necessity 
of  being  so.   And, 

I.  It  was  necessary  that  he  should  be  a  divine  Person,  for  se- 
veral reasons  here  assigned,  with  others  that  may  be  added.  As, 

1.  If  he  had  not  been  God,  he  could  not  have  come  into  the 
the  world,  or  been  incarnate,  and  have  had  the  guilt  of  our  sins 
laid  on  him,  with  his  own  consent';  for  he  could  not  have  been 
a  party  in  the  everlasting  covenant,  in  which  this  matter  was 
stipulated  between  the  Father  and  him  ;  and,  had  he  not  con- 
sented to  be  charged  with  the  guilt  of  our  sin,  he  could  not  have 
been  punished  for  it,  inasmuch  as  God  cannot  punish  an  inno- 
cent person  ;  and,  if  such  an  one  be  charged  with  this  guilt,  and 
consequently  rendered  the  object  of  vindictive  justice,  as  our 
Saviour  is  said  to  have  been,  in  scripture,  it  must  be  with  his 
own  consent.  Now  the  human  nature  could  not  consent  to  its 
own  formation,  and  therefore  it  could  not  consent  to  bear  our 
iniquities  ;  since  to  consent  supposes  the  person  to  be  existent, 
which  Christ,  had  he  been  onlv  Man,  would  not  have  been  be- 


233         NECESSITY  OF  THE  MEDIATOR'S  TWO  NATURES. 

fore  his  incarnation,  and  therefore  he  could  not  have  come  int© 
the  world  as  a  Surety  for  us,  and  so  would  not  have  been  fit, 
in  this  respect,  to  have  discharged  the  principal  part  of  the 
work,  which  he  engaged  in  as  Mediator. 

2.  There  is  another  thing,  mentioned  in  this  answer,  which 
rendered  it  requisite  that  the  Mediator  should  be  God,  name- 
ly, that  he  might  sustain  and  keep  the  human  nature  from  sink- 
ing under  the  infinite  wrath  of  God,  and  the  power  of  death. 
It  must  be  allowed,  that  the  weight  of  the  wrath  of  God,  due 
to  our  sin,  was  so  great,  that  no  mere  creature  could,  by  his 
own  strength,  have  subsisted  under  it.  We  will  not  deny,  that 
a  mere  creature,  supposing  him  only  innocent,  but  not  unired 
to  a  divine  Person,  might  have  been  borne  up,  under  the  great- 
est burthen  laid  on  him,  by  the  extraordinary  assistance  of  God, 
with  whom  all  things  are  possible ;  nor  that  God's  giving  a  pro- 
mise that  he  should  not  fail,  or  be  discouraged,  is  such  a  se- 
curity, as  would  effectually  keep  it  from  sinking;  yet  when  we 
consider  the  human  nature,  as  united  to  the  divine,  this  is  an 
additional  security,  that  he  should  not  sink  under  the  infinite 
weight  of  the  wrath  of  God,  that  lay  upon  him ;  for  then  it 
would  have  been  said,  that  he,  who  is  a  divine  Person,  miscar- 
ried in  an  important  v/ork,  which  he  undertook  to  perform  in. 
his  human  nature,  w^hich  would  have  been  a  dishonour  to  him : 
sa  far  this  argument  hath  its  proper  force.    But, 

3.  There  is  another  reason,  which  more  fully  proves  the  ne- 
cessity of  the  Mediator's  being  a  Divine  Person,  viz,  that  this 
might  give  worth  and  efficacy  to  his  sufferings,  obedience,  and 
intercession,  that  so  what  he  did  might  have  a  tendency  to  an- 
swer the  valuable  ends  designed  thereby,  namely,  the  satisfy- 
ing the  justice  of  God,  procuring  his  favour,  and  purchasing  u 
peculiar  people  to  himself.  Had  he  been  only  man,  what  he 
did  and  suffered,  might  indeed  have  been  sinless,  and  perfect 
in  its  kind ;  nevertheless,  it  could  not  be  of  infinite  value,  for 
a  finite  creature,  as  such,  cannot  pay  an  infinite  price,  and 
thereby  ansM'^er  the  demands  of  justice.  Had  nothing  been  de- 
manded of  him  but  a  debt  of  obedience,  '^vhich  he  was  obliged 
to  perform  for  himself,  as  a  creature,  it  would  not,  indeed,  have 
been  necessary  that  it  should  be  of  infinite  worth  and  value, 
any  more  than  that  obedience,  that  was  due  from  our  first  pa- 
rents, while  in  a  state  of  innocency  :  But  when  this  is  consi- 
dered as  a  price  of  redemption  paid  for  us,  and  as  designed  to 
procure  a  right  to  the  favour  of  God,  and  eternal  life,  this  must 
be  of  such  a  value,  that  the  glory  of  the  justice  of  God  might 
be  secured,  which  nothing  less  than  an  infinite  price  could  do ; 
and  the  law  of  God  must  not  only  be  fulfilled,  but  magnified, 
and  made  honourable  ;  and  therefore  the  obedience,  which  was 
required,  must  not  only  be  sinless,  but  have  in  it  an  infinite 


N*ECESSITY  OF  THE  MEDIATOR'S  TWO  NATURES.         227 

worth  and  value,  that  hereby,  when  in  a  way  of  intercession, 
it  is  pleaded  before  God,  it  might  be  effectual  to  answer  the 
ends  designed  thereby ;  but  this  it  could  not  have  been,  had  he 
not  been  an  infinite  Person,  namely,  God  as  well  as  Man. 

4.  Another  reason  assigned  for  this,  is,  that  he  might  give 
his  Spirit  to  his  people.  It  is  necessary  that  redemption  should 
be  applied,  as  well  as  purchased;  and  that  the  same  Person, 
as  a  peculiar  branch  of  glory  due  to  him,  should  perform  the 
one  as  well  as  the  other ;  and,  in  the  application  of  redemption, 
it  was  necessary  that  the  Spirit  should  be  glorified,  that  hereby 
he  might  appear  to  be  a  divine  Person ;  and,  as  he  acts  herein 
in  subserviency  to  the  Mediator's  gloiT,  as  has  been  before 
observed  *,  he  is  said  to  be  sent  by  him,  which  he  could  not 
have  been,  had  not  Christ  had  a  divine  nature,  in  which  re- 
spect he  was  equal  with  him  ;  nor  could  he  be  said  to  give 
that  which  the  Spirit  works,  as  he  promised  to  do,  when  he 
told  his  disciples,  If  I  depart,  Ixv'ill  aend  him  unto  you^  Joha 
xvi.  7. 

3.  It  was  necessary  that  Christ  should  be  God,  that  he  might 
conquer  all  our  enemies,  and  so  remove  every  thing  out  of  the 
way  that  tends  to  oppose  his  name,  interest,  and  glory  ;  these 
are  sin,  Satan,  the  world,  and  death.  Sin,  which  is  opposite  to 
the  holiness  of  God,  is  that  which  spirits,  excites,  and  gives 
being  to  all  opposition  there  is  against  him,  either  in  earth  or 
hell,  and  endeavours  to  eclipse  his  glory,  controul  his  sove- 
reignty, and  reflect  dishonour  on  all  his  perfections.  This  must 
be  subdued  by  Christ,  so  that  it  may  no  longer  have  domijiionoxtx: 
his  people,  Rom.  vi.  14.  and,  in  order  hereunto,  its  condemn- 
ing power  must  be  taken  away,  by  his  making  satisfaction  for 
it,  as  our  great  High  Priest;  and  also  its  enslaving  power  sub- 
dued by  the  efficacy  of  his  grace,  in  the  internal  work  of  sanc- 
tification. 

And,  upon  his  having  obtained  this  victory  over  sin,  Satan 
is  also  conquered  when  his  prisoners  are  brought  from  under 
his  power;  and  he  finds  himself  for  ever  disappointed,  and  not 
able  to  detain  those,  who  were,  at  first,  led  captive  by  him,  nor 
to  defeat  the  purpose  of  God  relating  to  the  salvation  of  his 
elect,  or  to  boast  as  though  he  had  wrested  the  sceptre  out  of 
his  hand,  or  robbed  him  of  one  branch  of  his  glory. 

IVIoreover,  the  world,  which  is  reckoned  among  the  number 
of  God's  enemies,  must  be  conquered  inasmuch  as  it  opposes 
his  name  and  interest  in  an  objective  way,  from  whence  cor- 
rupt nature  takes  occasion  either  to  abuse  the  various  gifts  and 
dispensations  of  providence,  or  by  contracting  an  intimacy  with 
those  who  are  enemies  to  God  and  religion,  to  become  more 
like  them,  as  the  apostle  says,  The  friendship  of  the  world  ii: 

*  See\o\.l.  Pwi'e  291,  292. 

Vol.  II.  /  H  h 


238        NECESSITY  OF  THE   MEDIATOR'S  TWO  NATURES* 

enmity  with  God,  James  iv.  4.  Now  Christ  must  be  God,  that- 
he  may  discover  its  snares,  and  enable  his  people  to  improve 
the  good  things  of  providence  to  his  glory,  and  over-rule  the 
evil  things  thereof  for  their  good. 

And  as  for  death,  which  is  reckoned  among  Christ's  and  his 
people's  enemies,  which  the  apostle  calls,  The  last  enemy  that 
is  to  be  destroyed^  1  Cor.  xv.  26.  this  is  suffered  to  detain  the 
bodies  of  believers,  as  its  prisoners,  till  Christ's  second  comingj 
but  it  must  be  destroyed,  that  so  they  may  be  made  partakers 
of  complete  redemption ;  and  this  is  also  a  part  of  the  Media- 
tor's work,  as  he  raises  up  his  people  at  the  last  day.  And  all 
/  these  victories  over  sin,  Satan,  the  world,  and  death,  as  they 
require  infinite  power,  so  it  is  necessary  that  he,  who  obtains 
them,  should  be  a  divine  Person. 

6.  It  is  necessary  that  the  Mediator  should  be  God,  that  he 
might  bring  his  people  to  everlasting  salvation,  that  is,  first  fit 
them  for,  lead  them  in  the  way  to  Heaven,  and  then  receive 
them  to  it  at  last;  for  this  reason,  he  is  styled.  The  author  and 
Finisher  of  our  Faith^  Heb.  xii.  2.  and  it  is  said,  that  as  he  be- 
gan the  goodxvork^so  he  performs  it,  Phil.  i.  6.  or  carries  it  on 
to  perfection.  Grace  is  Christ's  gift  and  Avork  ;  as  he  purchas- 
ed it  by  his  blood,  while  on  earth ;  it  is  necessary  that  he  should 
apply  it  by  his  power;  even  as  Zerubbabel,  who  was  a  type  of 
him,  after  he  had  laid  the  foundation-stone  of  the  temple,  at  last, 
brought  forth  the  head-stone  thereof  xvtth  shoutings,  crying^ 
Grace^  grace,  imto  it,  Zech.  iv.  7.  so  Christ  works  all  our 
Works  for  us,  and  in  us,  till  he  brings  them  to  perfection,  and 
presents  his  people  unto  himself  a  glorious  church,  not  having 
spot,  or  wrinkle,  or  any  such  thing,  but  that  it  should  be  holy,  and 
xvithout  blemish,  Eph.  v.  27.  and  this  is  certainly  a  divine 
Work,  and  consequently  he,  who  performs  it,  must  be  a  divine 
Person.     And  to  this  we  may  add, 

7.  It  was  necessary  that  our  Mediator  should  be  God,  inas- 
much as  the  everlasting  happiness  of  his  people  consists  in  the 
enjoyment  of  him.  He  is  not  only  the  Author  of  their  com- 
plete blessedness,  but,  as  we  may  express  it,  the  matter  of  it; 
they  are  made  happy,  not  only  by  him,  but  in  him ;  accordingly 
heaven  is  described  as  a  state,  in  which  they  behold  his  glory, 
John  xvii.  24.  and  see  hifu  as  he  is,  1  John  iii.  2.  therefore, 
since  he  is  the  Fountain  of  blessedness,  it  is  requisite  that  he 
should  be  God,  as  well  as  Man. 

II.  It  was  requisite  that  the  Mediator  should  be  Man. 
When  we  speak  of  the  necessity  of  Christ's  incarnation,  we  are 
not  to  understand  hereby,  that  this  was  absolutely  necessary, 
without  supposing  the  divine  will,  or  purpose,  to  redeem  man ; 
for  since  our  redemption  was  not  in  itst-lf  necessary,  but  was 
only  say  as  the  result  of  God's  purpose  irelating  thereunto  ;  so 


NECESSITY  OF  THE    MEDIATOR'S  TWO  NATURES.         28S 

Christ's  incarnation  was  necessary,  as  a  means  to  accomplish  it. 
This  is  what  divines  generally  call  a  conditional  necessity  * ; 
so  that  since  Christ  was  ordained  to  be  a  Mediator  between 
God  and  man,  it  was  requisite  that  he  should  become  Man : 
The  reason  assigned  for  it  is,  that  he  might  perform  obedience 
to  the  law.  That  obedience  to  the  law  was  required,  in  order 
to  his  making  satisfaction  for  sin,  we  shall  have  occasion  to  con- 
sider, when  we  speak  of  his  Priestly  office ;  therefore  all  that 
need  be  observed  under  this  head,  is,  that  this  obedience  could 
not  be  performed  by  him  in  the  divine  nature,  in  which  respect 
he  cannot  be  under  any  obligation  to  perform  that  which  be- 
longs only  to  those  who  are  creatures,  and  as  such  subjects  ; 
therefore,  if  he  be  made  under  the  law,  he  must  have  a  nature 
fitted  and  disposed  to  yield  obedience. 

Some  have  enquired,  whether  it  was  possible  for  Christ  to 
have  answered  this  end,  by  taking  any  other  nature  into  union 
with  his  divine  Person ;  or,  whether  this  might  have  been  brought 
about  by  his  taking  on  him  the  nature  of  angels  ?  I  shall  not  en- 
ter so  fai'  into  this  subject,  as  to  determine  whether  God  might, 
had  he  pleased,  have  accepted  of  obedience  in  any  other  nature, 
fitted  for  that  purpose  j  but  we  have  ground,  from  scripture,  to 
conclude,  that  this  was  the  only  way  that  God  had  ordained  for 
the  redemption  of  man }  and  therefore,  though  Christ  might 
have  performed  obedience  in  some  other  finite  nature,  or  might 
have  taken  the  nature  of  angels,  this  would  not,  in  all  respects, 
have  answered  those  many  great  ends,  which  were  designed  by 
his  incarnation.  And  therefore,  since  this  was  the  way  in  which 
God  ordained  that  man  should  be  redeemed,  it  was  necessary 
that  he  should  take  the  human  nature  into  union  with  his  di- 
vine; and  inasmuch  as  he  was  to  vield  obedience  to  the  same 
law,  that  we  had  violated,  it  was  necessary  that  he  should  be 
7nade  of  a  womaii^  as  the  apostle  expresses  it,  Gal.  iv.  4.  God 
had  ordained,  as  an  expedient  most  conducive  for  his  own  glo- 
ry, that  he,  who  was  to  be  our  Redeemer,  should  run  the  same 
race  with  us ;  and  also,  that  he  should  suffer  what  was  due  to 
us,  as  the  consequence  of  our  rebellion  against  him,  that  so,  as 
the  Captain  of  our  salvation^  he  should  be  made  perfect  through 
sufferings^  Heb.  ii.  10.  And  inasmuch  as  sufferings  were  due 
to  us  in  our  bodies,  it  was  necessary,. God  having  so  ordained 
it,  that  he  should  suffer  in  his  body,  as  well  as  in  his  soul ;  and 
as  death  entered  into  the  world  by  sin,  so  God  ordained  it,  that 
we  should  be  redeemed  from  the  power  of  the  grave,  by  one, 
who  died  for  us ;  in  which  respects,  it  was  necessary  that  he 
should  be  man. 

There  are  also  other  ends  mentioned  in  this  answer,  which 
render  this  necessary-,  namely,  that  he  might  advance  oui*  na- 
'  Ilis  otKeneise  styled,  Necebsitas  consequentiK. 


240        NECESSITY  OF  THE    MEDIATOR'S  TWO  NATURES. 

ture.  It  was  a  veiy  great  honour  which  that  particular  nature, 
which  he  assumed,  was  advanced  unto,  in  its  being  taken  into 
union  with  his  divine  Person.  Though  it  had  no  intrinsic  dig- 
nity, or  glory,  above  what  otlier  intelHgent,  finite,  sinless  beings 
are  capable  of;  yet  it  had  a  greater  relative  glory  than  any 
other  creature  had,  or  can  have,  which  may  be  illustrated  by  a 
similitude  taken  from  the  body  of  man,  how  mean  soever  it  is 
in  itself,  yet,  when  considered  in  its  relation  to  the  soul,  that 
adds  a  degree  of  excellency  to  it,  in  a  relative  sense,  greater 
than  what  belongs  to  any  creature,  destitute  of  understanding  j 
so  the  human  nature  of  Christ,  though  it  had  not  in  itself  a  glo- 
ry greater  than  what  another  finite  creature  might  have  been 
advanced  to ;  yet,  when  considered  as  united  to  the  divine  na- 
ture, its  glory,  in  a  relative  sense  may  be  said  to  be  infinite. 

It  follows  from  hence,  that  since  Christ's  being  truly  and 
properly  man,  was  a  particular  instance,  in  him,  of  the  advance- 
ment of  our  nature,  to  a  greater  degree  of  honour,  than  what 
has  been  conferred  on  any  other  creature,  this  lays  the  highest 
obligation  on  us  to  admire  and  adore  him;  and  should  be  an 
inducement  to  us,  not  to  debase  that  nature  which  God  has,  in 
this  respect,  delighted  to  honour,  by  the  commission  of  those 
sins,  which  are  the  greatest  reproach  unto  it. 

Another  consequence  of  Christ*s  incarnation,  whereby  it  far- 
ther appears  that  it  was  requisite  that  he  should  be  man,  is  that, 
in  our  nature,  he  might  make  intercession  for  us.  For  the  un- 
derstanding of  which,  let  it  be  considered,  that  the  divine  na- 
ture cannot  properly  speaking,  be  said  to  make  intercession, 
since  this  includes  in  it  an  act  of  worship,  and  argues  the  Per- 
son, who  intercedes,  to  be  dependent,  and  indigent,  which  is 
inconsistent  with  the  self-sufficiency  and  independency  of  the 
Godhead;  therefore,  had  he  been  only  God,  he  could  not  have 
made  intercession  for  us,  and  consequently  this  is  the  necessa- 
ry result  of  his  incarnation. 

Object.  1.  It  may  be  objected  hereunto,  that  the  Spirit  is  said 
to  make  intercession  for  the  Saiiits^  according   to  the  zvill  of 
God.,  Rom.  viii.  27.  whereas  he  has  no  human  nature  to  make 
intercession  in  ;  therefore  Christ  might  have  made  intercession 
for  us,  though  he  had  not  been  incarnate. 

Ansxv.  When  the  Spirit  is  said  to  make  intercession  for 
us,  this  is  not  to  be  understood  of  his  appearing  in  the  pre- 
sence of  God,  and  so  offering  prayers,  or  supplications  to 
him  in  our  behalf;  but  it  only  intends  his  enabling  us  to  pray 
for  ourselves,  which  is  an  effect  of  his  power,  working  this 
grace  in  us  ;  therefore  the  apostle,  speaking  concerning  the  same 
thing,  says,  elsewhere,  God  hath  sent  the  Spirit  of  his  Son  into 
our  hearts^  crying.,  Abba.,  Father.,  Gal.  iv.  6.  that  is,  enabling 
tis  to  cry,  Abba^  Father :  Such  an  intercession  as  this,  is  not 


JIECESSITY  OF  THK   MEDIATOR'S  TWO  NATURES.        241 

unbecoming  a  divine  Person ;  and  this  is  what  is  plainly  the 
sense  of  those  scriptures,  in  which  the  Spirit  is  said  to  inter- 
cede for  us.  As  for  Christ's  intercession,  it  consists,  indeed, 
in  his  praying  for  us,  *  rather  than  enabling  us  to  pray ;  there- 
fore it  was  requisite  that  he  should  be  Man,  in  order  there- 
unto. 

Object.  2.  It  is  generally  supposed,  that  Christ  made  inces- 
cession  for  his  people  before  his  incarnation :  Thus  we  cannot 
but  conclude,  that  he  is  intended  by  the  angel  of  the  Lord^  who 
is  represented  as  pleading  for  Israel ;  0  Lord  of  hosts^  hoiv 
iongxvilt  thou  not  have  mercy  on  Jerusalem^  and  upon  the  cities 
offudah^  against  xvhich  thou  hast  had  indignation  these  three- 
score and  ten  years  ?  Zech.  i.  12.  and  also  as  pleading  in  their 
behalf  against  the  accusations  of  Satan,  The  Lord  rebuke  thee^ 
O  Satan  ;  even  the  Lord^  which  hath  chosen  Jerusalem^  rebuke 
thee :  Is  not  this  a  brand  ivhich  is  plucked  out  of  the  fire  ?  chap, 
iii.  2.  If  therefore  he  made  intercession  at  that  time,  when  he 
had  no  human  nature,  his  incarnation  was  not  iiecessary  there- 
tmto. 

Ansxv.  Though  we  allow  that  Christ  is  often  represented,  in 
the  Old  Testament,  as  interceding  for  his  people ;  yet  these  ex- 
pressions are  either  proleptical,  and  do  not  denote,  so  much, 
•what  Christ  then  did,  as  what  he  would  do,  after  he  had  assum- 
ed our  nature ;  or  they  imply,  that  the  salvation  of  the  church, 
under  that  dispensation,  was  owing  to  the  intercession  that 
Christ  would  make  after  his  incarnation,  as  well  as  to  that  sa- 
tisfaction which  he  would  give  to  the  justice  of  God  in  our  na- 
ture ;  so  that  Christ,  in  those  scriptures,  is  represented  as  pro- 
curing those  blessings  for  his  people,  by  what  he  would,  in  re- 
ality, do  after  his  incarnation,  the  virtue  whereof  is  supposed 
to  be  extended  to  them  at  that  time  :  He  did  not  therefore /or- 
mally^  h\it  virtually,  intercede  for  them;  and  consequently  it 
does  not  prove  that  his  incarnation  was  not  necessary  for  his 
making  that  intercession,  which  he  ever  lives  to  do  in  the  be- 
half of  his  church. 

It  is  farther  observed,  that  it  was  requisite  that  our  Media- 
tor should  be  Man,  that  he  might  have  a  fellow-feeling  of  our 
infirmities  :  Thus  the  apostle  says.  He  was  touched  with  the 
feeling  of  our  infrmities,  having  been,  in  all  points  ;  in  his  hu- 
man nature,  tempted  like  as  we  are,  yet  xvithout  sin,  Heb.  iv.  15. 
As  God,  it  is  true,  he  has  a  perfect,  namely,  a  divine  know- 
ledge of  our  infirmities,  but  not  an  experimental  knowledge 
thereof;  and  therefore,  in  this  respect,  had  he  not  been  Man, 
he  could  not  have  been  said  to  sympathize  with  us  herein ;  and 
therefore  his  compassion  towards  us,  has  this  additional  mo- 
tive, taken  from  his  incarnation  :  It  was  in  this  respect  that  he 
had  the  passions  of  the  human  nature,  and  thereby  is  induced, 
And  in  presenting  his  glorious  body  With  the  marks  of  saftering. 


242         NECESSITY  OF  THE  MEDIATOR'S  TWO  NATURES, 

from  what  he  once  experienced,  to  help  our  infirmities,  as  being 
such  as  he  himself  condescended  to  bear. 

And  to  this  it  may  be  added,  as  a  farther  consequence  of  his 
incarnation,  that  we  are  made  partakers  of  the  adoption  of  sons, 
and  have  comfort  and  access  with  boldness,  to  the  throne  of 
grace.  This  the  apostle  also  gives  us  occasion  to  infer,  from  his 
being  made  of  a  woman,  and  made  under  the  law,  not  only  that 
/ie  77ught  redeem  them  that  -were  under  the  laxv^  but  that  we  might 
receive  the  adoption  of  sons,  Gal.  iv.  5.  and  encourages  us,  from 
hence,  to  cowe  boldly  to  the  throne  oj" grace,  Heb.  iv.  16.  As 
Christ's  Sonship,  as  Mediator,  includes  his  incarnation,  and  was 
the  ground  and  reason  of  the  throne  of  grace  being  erected,  to 
which  we  are  invited  to  come ;  so,  he  being,  iji  the  same  respect, 
constituted  Heir  of  all  things,  believers  who  are  the  sons  of  God, 
in  a  lower  sense,  are  notwithstanding,  styled,  Heirs  of  God,  and 
Joint  heirs  with  Christ,  Rom.  viii.  1 7".  He  is  the  Head  and  Lord 
of  this  great  family,  who  purchased  an  inheritance  lor  them, 
and  they  the  members  thereof,  who,  in  the  virtue  of  his  pur- 
chase, have  a  right  to  it ;  therefore  his  incarnation,  which  was 
necessar}''  hereunto,  was  the  great  foundation  of  our  obtaining 
the  privilege  of  God's  adopted  children,  and  of  our  access  by 
him  to  the  Father.  We  first  come  by  faith  to  hinn,  who,  if  we 
allude  to  Elihu's  words,  rvas  fanned  out  of  the  clay,  and  there- 
fore his  terror  shall  Jiot  make  us  afraid,  neither  shall  his  hand 
be  heavy  upon  us,  Job  xxxiii.  6.  and  through  him,  we  come  to 
God,  as  our  reconciled  Father. 

III.  It  was  requisite  that  the  Mediator  should  be  God  and 
man,  in  one  Person.  Had  his  human  nature  been  a  distinct 
human  Person,  the  work  of  our  redemption  would  have  been 
brought  about  by  two  persons,  which  would  each  of  them  have 
had  the  character  of  Mediator,  unless  two  persons  could  be  so 
united,  as  to  constitute  but  one,  which  is  no  better  than  a  con- 
tradiction. And  it  is  farther  observed,  in  the  answer  under  our 
present  consideration,  that  there  were  works  to  be  performed, 
propel-  to  each  nature :  in  the  human  nature  he  was  to  perform 
^■every  thing  that  implied  subjection,  obedience,  or  suffering;  and 
though  none  of  these  could  be  performed  by  him,  in  his  divine 
nature,  yet  an  infinite  worth,  value,  and  dignity,  was  to  be  added 
thereimto,  which  was  not  so  much  the  result  of  any  thing  done 
by  him  in  that  nature,  as  of  the  union  of  the  human  nature  with 
it  J  upon  which  account,  the  obedience  he  performed,  had,  in  a 
relative  sense,  the  same  value,  as  though  it  had  been  performed 
in  his  divine  nature ;  and,  upon  this  account,  it  is  said,  that  God 
purchased  the. church  with  his  oxvn  blood,  Acts'xx.  28. 

And  to  this  we  may  add,  that  as  each  nature  was  distinct, 
and  their  properties  not  in  the  least  confounded,  as  was  before 
observed ;  so  we  often  read,  in  scripture,  of  distinct  properties 


NECESSITY  OF  THE  MEDIATOR'S  TWO  NATURES.         243 

attributed  to  the  same  person,  which  are  opposed  to  each  other, 
na.i.ely,  mortality  and  immortality,  weakness  and  omnipotency, 
dependence  and  independence,  &c.  which  could  not  be,  with  any 
p:  opriety  of  speaking,  applied  to  him,  had  he  not  been  God  and 
m.m,  in  the  same  person.  This  is  generally  styled  by  divmes, 
a  co7nmunkation  of  properties*  concerning  which  we  must  ob- 
serve, that  the  properties  of  one  nature  are  not  predicated  of  the 
other ;  as  the  Lutherans  suppose,  when  they  conclude,  that  the 
human  nature  of  Christ  is  omnipresent,  upon  which  their  doc- 
trine of  consubstantiation  is  founded ;  but  we  assert,  that  the 
properties  of  one  nature  are  predicated  of  the  same  person,  to 
whom  the  odier  nature  also  belongs ;  so  that  when  we  say  the 
Pel  son,  that  was  God,  obeyed  and  suffered;  or  the  Person,  that 
was  man,  paid  an  infinite  price  to  the  justice  of  God,  we  are  far 
from  asserting,  that  the  Godhead  of  Christ  obeyed,  or  the  man- 
hood merited ;  f  and  this  is  the  necessary  result  of  his  two  na- 
tures being  united  in  one  Person.  There  are  two  things  obser- 
ved, in  illustrating  this  matter. 

1.  That  the  works  of  each  nature  must  be  accepted  of  God 
for  us,  as  the  works  of  the  whole  Person,  or  of  the  same  Per- 
son ;  therefore,  if  the  nature  that  obeyed  and  suffered  had  beexi 
an  human  person,  his  obedience  and  sufferings  could  not  have 
been  of  infinite  value,  or  accepted  by  God  as  a  sufficient  price 
of  redemption ;  for  they  could  not  have  had  this  value  reflected 
on  them,  had  they  not  been  the  works  of  a  divine  Person  :  and 
those  rays  of  divine  glorj',  that  shined  forth  in  his  human  na- 
ture, could  have  no  immediate  relation  to  it,  had  it  been  a  dis- 
tinct Person  from  that  of  his  Godhead. 

2.  It  is  farther  observed,  that  those  works,  which  were  per- 
formed by  him  in  each  nature,  are  to  be  relied  on  by  us,  as  the 
works  of  the  whole  Person :  this  reliance  contains  in  it  an  in- 
stance of  adoration,  and  supposes  the  Person,  who  performs 
them,  to  be  God,  which  he  was  not  in  his  human  nature ;  there- 
fore we  are  to  adore  our  Mediator,  and  rely  on  the  works  per- 
formed by  him,  in  his  human  nature,  as  he  is  God  and  man  in 
one  Person.  As  wc  have  sufficient  ground,  from  scripture  to 
conclude,  that  the  Mediator  is  the  Object  of  divine  adoration; 
so  we  are  to  depend  on  him,  as  a  divine  Person,  for  salvation; 
and  our  worship  herein  does  not  terminate  on  his  human  na- 
ture, but  on  his  deity :  but,  if  his  human  nature  had  been  a  dis- 
tinct human  person  we  could  not  be  said  to  adore  him  that  died 
for  us,  and  rose  again ;  so  that,  upon  all  these  accounts,  it  is 
necessary  that  he  should  be  not  only  God  and  man,  but  tliat 
these  two  natures  should  be  united  in  one  Person. 

*  See  Vol.  I.  page  261. 

f  This  is  generally  styled,  h;  divines,  CemiliUnicatio  idiowatum  in  concreto- 
noa  in  ftbstructo, 


244  OF  THE  mediator's  NAME  AND  OFFICES. 

Having  considered  our  Mediator  as  God  and  man,  in  one 
Person,  we  are  now  to  speak  of  him  as  having  those  glorious 
titles  and  characters  attributed  to  him,  expressive  of  his  media- 
torial work  and  dignity ;  accordingly,  he  is  variously  denomi- 
nated as  such  in  scripture :  sometimes  he  is  called,  Lordy  Phil, 
iv.  5.  at  other  times,  Jesus,  Matt.  i.  21.  and  elsewhere.  The 
Lord  Jesus y  Acts  ix.  17.  and  also,  The  Lord  Christ,  Col.  iii. 
24.  and,  in  other  places,  The  Lord  Jesus  Christ,  chap.  i.  2.  He 
is  called  Lord,  to  denote  the  infinite  dignity  of  his  Person,  as 
God  equal  with  the  Father ;  which  name  is  given  him  in  the 
New  Testament,  in  the  same  sense,  in  which  he  is  called  Je- 
hovah in  the  Old,  as  has  been  observed  under  a  foregoing  an- 
swer,* and  to  denote  his  divine  sovereignty,  as  the  Governor 
of  the  world,  and  the  church,  and  particularly  as  executing  his 
kingly  office  as  Mediator ;  and,  in  the  two  following  answers, 
he  is  described  by  his  mediatorial  characters,  Jesus,  and  Christ. 


Quest.  XLI.  Why  xvas  our  Mediator  called  Jesus  f 

Answ.  Our  Mediator  was  called  Jesus,  because  he  saveth  his 
people  from  their  sins. 

Quest.  XLII.  Why  xvas  our  Mediator  called  Christ  V 

Answ.  Our  Mediator  was  called  Christ,  because  he  was  anoint- 
ed with  the  Holy  Ghost  above  measure,  and  so  set  apart,  and 
fully  furnished  with  all  authority  and  ability,  to  execute  the 
offices  of  Prophet^  Priest,  and  King  of  his  church,  in  the  es- 
tate both  of  his  humiliation  and  exaltation. 

I.  ^^UR  Mediator  is  very  often  called  Jesus  in  the  New 
\Jf  Testament,  which  name  signifies  a  Saviour,  as  it  is  par- 
ticularly intimated  by  the  angel,  who  gave  direction,  that  he 
should  be  so  called,  before  his  birth.  Matt.  i.  21.  and  he  is  not 
only  styled  our  Saviour,  but  our  Salvation,  in  the  abstract : 
thus  the  prophet,  foretelling  his  incarnation,  says.  Behold,  thij 
Salvation  cometh  ;  his  reward  is  with  hi?n,  and  his  xvork  before 
him,  Isa.  Ixii.  11.  and,  when  Simeon  held  him  in  his  arms,  he 
blessed  God,  and  said.  Lord,  noiv  lettest  thou  thy  servant  depart 
in  peace,  according  to  thy  word,  for  mine  eyes  have  seen  thy 
salvation,  Luke  li.  28 — 30.  He  is  a  Saviour,  as  he  brings  about 
salvation  for  us,  and  we  attain  it  by  him ;  and  he  may  be  styled 
our  Salvation,  as  our  eternal  blessedness  consists  in  the  enjoy- 
ment of  him.  Salvation  contains  in  it  a  preserving  and  deliver- 
ing us  from  all  evil,  which  some  call  the  negative  idea  thereof, 
and  a  conferring  on  us  the  greatest  good,  which  is  the  positive 
*  Sec  Vol  I.pas-c  296.  "06. 


OF  THE  mediator's   NAME  AND  OFFICES.  24^ 

Idea  of  it.  In  saving  us  from  evil,  he  is  sometimes  said  to  de- 
liver us  front  this  present  evil  worlds  G:il.  i.  4.  and  elsewhere 
we  are  said  to  he  saved  from  wrath  through  him^  Roin.  v.  9. 
and,  as  all  the  deliverance  we  experience,  or  hope  for,  is  in- 
eluded  in  the  word  Salvation^  so  are  all  the  spiritual  blessings 
wherewith  we  are  blessed,  in  this,  or  a  better  world  ;  and,  upon 
this  account,  he,  who  is  the  purchaser  and  audior  thereof,  is 
called  Jesus. 

1.  Since  Christ  is  called  JcsuSj  let  us  be  exhorted  to  take 
heed  that  we  do  not  entertain  any  luiwortliy  thoughts  of  him, 
or  that  salvation  which  he  hath  procured,  by  supposing-  it  inde- 
finite, or  indeterminate,  or  that  he  did  not  come  into  the  world 
to  save  a  certain  number,  who  shall  eventually  obtain  this  bless- 
ing ;  but  that  he  is  the  Redeemer,  and  consequently  the  Saviour 
of  many  that  shall  finally  perish,  which  is  little  better  than  a 
contradiction.  And  let  us  not  suppose,  that  it  is  in  the  power 
of  man  to  make  his  salvation  of  none  effect ;  for  whatever  dif- 
ficulties there  may  be  in  the  way,  he  will  certainly  overcome 
them,  otherwise  he  would  be  called  Jesus,  or  a  Saviour  to  no 
purpose;  and  therefore  they,  who  suppose  him  to  be  the  Saviour 
of  all  mankind  upon  this  uncertain  condition,  that  they  improve 
their  natural  powers,  or  the  liberty  of  their  will,  so  as  to  ren- 
der his  p^urpose,  relating  to  their  salvation,  effectual,  which 
otherwise  it  would  not  be,  do  not  give  him  tlie  glory  which  be- 
longs to  him,  as  called  Jesus. 

2.  Let  us  take  heed  that  we  do  not  extenuate  his  salvation 
to  our  own  discouragement,  as  though  he  were  not  able  to  save, 
to  the  uttermost  all  that  come  unto  God  by  him,  or  did  not 
come  into  the  world  to  save  the  chief  of  sinners ;  or  we  had 

-►certain  ground  to  conclude  our  case  to  be  so  deplorable^  as  that 
we  are  out  of  the  reach  of  his  salvation. 

3.  Let  none  presume,  without  ground,  that  he  is  their  Sa- 
viour, or  that  they  have  an  interest  in  him  as  such,  while  in  an 
unconverted  state ;  or  vainly  conclude,  that  they  shall  be  saved 
by  him,  without  faith  in,  or  subjection  to  him. 

4.  Let  this  name  Jesus  tend  to  excite  in  us  the  gi'eatest 
thankfulness,  especially  if  we  have  experienced  the  beginning 
of  the  work  of  salvation  ;  and  let  such  encourage  themselves  to 
hope,  that  having  begun  the  good  work  in  them,  he  will  finish 
it,  when  he  shall  appear,  a  second  time,  without  sin,  unto  sal- 
vation. 

IL  Our  Mediator  is  called  Christ,  or,  as  it  is  generally  ex- 
pressed in  the  Old  Testament,  the  Messiah,  which  signifies  a 
person  anointed :  thus  it  is  said,  IVe  have  found  the  Mcssias ^ 
which  is^  being  interpreted.^  the  Christ,  John  i.  41.  or,  as  it  )«; 
in  the  margin,  the  anointed.  And,  as  anointing  was  made  us; 
of  under  the  ceremonial  hiw,  in  the  public  inauguration  and  i.\:-  ■ 

Vol.  n.  I  i 


246  OF  THE  mediator's  name  AND  OFFICES. 

vestlture  of  prophets,  priests,  and  kings,  in  their  respective  of- 
fices, they  are,  for  that  reason,  called  God'*s  ajiobited:  thus  it  ia 
said,  concerning  the  prophets.  Touch  not  mine  anointed  and  do 
my  prophets  no  harm^  Psal.  cv.  15.  Kings  are  likewise  so  sty- 
led, as  Samuel  says,  Surely  the  Lord^s  anoitited  is  before  hirriy 
1  Sam.  xvi.  6.  These  were  often  anointed,  though  not  always ;  * 
but  the  priests  were  always  anointed,  when  they  first  entered 
on  their  office ;  and  the  high  priest  is  described  by  this  charac- 
ter, as  he  upon  xvhose  head  the  anointing  oil  xvas  poured;  so  we 
read  of  the  precious  ointment  upon  the  head  that  ran  down  upon 
the  beard^  even  Aaron''s  beard^  that  rvent  down  to  the  skirts  of 
his  gar^neJits^  Psal.  cxxxiii.  2.  This  was  not  an  insignificant 
ceremony,  or  merely  political,  in  which  respect  it  is  used,  in 
our  day,  in  the  inauguration  of  kings ;  but  it  was  an  ordinance 
to  signify  God's  designation  of  them,  to  the  office  which  they 
were  to  execute,  in  which  they  were  to  expect,  and  depend  upon 
him  for  those  qualifications  that  were  necessar}'  thereunto;  but 
It  was  more  especially  designed  to  typify  the  solemn  inaugura- 
tion and  investiture  of  our  Saviour,  in  the  offices  of  Prophet, 
Priest,  and  King  of  his  church ;  and,  in  allusion  hereunto,  he 
is  called,  the  Messiah^  or  the  Christ.  His  anointing  was  not  ex- 
ternal, or  visible,  with  material  oil;  but,  in  a  spiritual  sense,  it 
signified  his  receiving  a  commission  from  the  Father  to  execute 
the  offices  of  Prophet,  Priest,  and  King :  upon  which  account^ 
he  is  styled,  God's  holy  child  Jesus^  xvhom  he  had  anointed^ 
Acts  iv.  2 7.  And  this  unction,  as  it  was  of  a  spiritual  nature, 
so  it  was  attended  with  greater  circumstances  of  glory ;  and  the 
offices  he  was  appointed  to  execute,  were  more  spiritual,  exten- 
sive, and  advantageous,  than  theirs,  who  were  types  thereof: 
thus  the  Psalmist  says  of  him,  God^  thy  God^  hath  anointed  thee 
tvith  the  oil  of  gladness  y  above  thy  fellows  ^  Psal.  xlv.  7.  accor- 
dingly he  was   anointed  to  execute  his  prophetical  office,   to 

•  Prophets  luere,  indeed,  oftentimes  set  apart  for  that  office,  -mthout  arwintitig  ,• 
but  it  seems  probable,  from  the  command  of  God  to  Klijah,  to  a7U)int  EHsha  to  be  « 
prophet  in  his  room,  that  ivheii  they  -were  called,  in  an  extraordinary  manner,  to  be 
public  proplicts,  and  in  that  reipccC,  us  it  is  said  concerning  the  prophet  Jeremiah, 
[chap.  i.  10.]  Set  over  n.-itions  and  kingdoms,  tfiC7i  tliey  -were  not  only  sanctified  and 
ordained  hei'evnto,  but  the  ceremoriy  of  anointing  luas  used,  especially  -when  some 
othei' prophet  was  appointed  to  instal  them  in  this  office.  Jind  as  for  kings,  though 
they  were  not  alivays  anointed,  yet  this  ceremony  was  generally  used,  as  is  obsei^wd 
by  some  Jewish  writers,  when  the  kingdom  was  rent  out  of  the  hand  of  one,  and  ano- 
ther was,  by  immediate  divine  diraction,  substituted  to  reign  iji  his  stead.-  thuv,  when 
the  kingdom  was  taken  from  Saul,  Duxfid  was  anointed ;  and  it  was  also  used  in 
other  instances,  though  the  crown  was  inherited  by  lineal  descent,  when  any  other  made 
pretensions  to  it.  Thus  David  comtnanded  Solomon  to  be  anointed,  because  ..Idonijah 
pretended  to  it,  \\K\r\gs  I.  o4,.'\  And  Jnash  was  anointed,  though  he  had  a  right  to 
the  crcwn,  as  descended  from  Ahaziah,  who  was  king  before  him,  because  the  crown 
had,  for  some  time,  been  usurped  by  Alhaliah,  [2  Kings  xi.  12.]  In  these,  and  such 
Uke  cases,  kings  were  installed  in  their  office  by  unction,  though,  in  other  itistances^ 
Ji  "was  not  tiniversallt/  practised. 


lot*  THE  mediator's  NAME  AND  OFFICES.  247 

jf reach  the  gospel  to  the  poor ^  Luke  iv.  18.  and  his  priestly,  so 
the  prophet  Daniel  speaks  of  him,  as  finishing  transgression^ 
making  a?i  eiidofsin^  bringing  in  an  everlasting  righteousness:, 
Dan.  ix.  24.  which  he  did  as  a  Priest;  and  then  he  speaks  of 
anointing  him,  who  was  most  holy,  as  infinitely  excelling  all 
those  who  were  anointed  with  holy  oil.  He  is  also  said  to  be 
anointed  to  execute  his  kingly  office ;  and,  with  respect  there- 
unto, is  called  the  Lord's  anointed ;  and  God  says,  concerning 
him,  I  have  set^  or  as  it  is  in  the  mai'gin,  anointed,  my  king  upon 
my  holy  hill  of  Sion,  Psal.  ii.  2.  Now  there  are  three  things 
which  are  more  especially  intended  in  this  unction,  which  are 
panicularly  mentioned  in  this  answer. 

1.  His  being  set  apart,  or  separated  from  the  rest  of  man- 
kind, as  the  only  Person  who  was  designed  to  execute  the  of- 
fices, together  with  his  public  investiture  therein.  For  the  right 
understanding  of  which,  let  it  be  considered,  that  there  was  an 
eternal  designation  of  him  by  the  Father  thereunto :  thus  the 
apostle  speaks  of  him,  as  one  rvho  rvas  fore-ordained  before  the 
foundation  of  the  rvorld,  1  Pet.  i.  20.  And  some  think,  that  this 
is  intended  by  that  expression  of  the  Psalmist,  Ixvill  declare  the 
decree ;  the  Lord  hath  said  unto  me,  Thou  art  my  Son,  this  day 
have  I  begotten  thee,  Psal.  ii.  7.  and  that  this  is  also  intended 
by  his  being  set  up  from  everlasting,  Prov.  viii.  23.  This  we 
may  call  his  eternal  inauguration,  which  was  the  foundation, 
ground,  and  reason  of  his  incarnation,  or  of  that  inauguration, 
or  investiture,  which  was  visible  to  men  in  time,  which  is  the 
second  thing  to  be  considered,  in  his  being  set  apart  to  execute 
these  offices. 

When  he  came  into  the  world,  there  was  a  glorious  declara- 
tion given,  both  to  angels  and  men,  that  he  was  the  Person 
whom  God  had  conferred  this  honour  upon,  and  accordingly 
he  received  glory  from  them,  as  Mediator,  by  a  divine  war- 
rant ;  so  some  understand  that  scripture.  When  he  briugeth  in 
the  first-begotten  into  the  world,  he  saith,  and  let  all  the  angels 
of  God  xvorship  him,  Heb.  i.  6.  And  elsewhere  we  read,  Luke 
ii.  10,  11.  of  the  angels  being  sent  as  heralds,  to  make  procla- 
mation of  this  matter  to  men,  at  his  first  coming  into  the  world. 
And,  when  he  entered  on  his  public  ministry,  there  was  a  di- 
vine declaration  given,  as  a  farther  visible  confirmation  hereof, 
immediately  after  his  baptism,  when  the  heavens  xuere  opened 
unto  him,  and  he  saxu  the  Spirit  of  God  descending  like  a  dove, 
and  lighting  upon  him,  and  lo,  a  voice  from  heaven,  saying.  This 
is  my  beloved  Son,  in  whom  I  am  well  pleased.  Matt.  iii.  16,  17. 
and  John  the  Baptist  was  immediately  raised  up,  as  a  prophet, 
to  signify  this  to  the  world,  which  he  did  at  that  time,  when 
our  Saviour  first  entered  on  his  public  ministr}',  and  speaks  of 
him,  as  preferred  before  himself,  not  only  as  having  a  more  ex*. 


'248  OF  THE  mediator's  NAME  AND  0?PICES. 

celleiit  nature,  but  as  being  set  apart  to  an  higher  office,  than 
that  which  he  was  called  to ;  and  accordingly  he  styles  him, 
The  Lamb  of  God^  intimating,  that  God  had  set  him  apart,  as 
the  great  Sacrifice  that  was  to  be  offered  for  sin,  John  i.  29,  30. 
and,  soon  after  this,  he  gives  another  testimony  hereunto,  to- 
gether with  a  glorious,  yet  just,  character  of  the  Person,  who 
was  invested  with  this  authority,  Avhen  he  says,  concerning  him, 
A  7nan  can  receive  nothtng^  except  it  be  given  him  from  hvavem 
q.  d.  "  I  have  not  received  this  honour  of  being  the  Christ,  and 
"  doing  the  works  which  he  does,  but  it  is  given  him  from  hea- 
*'  ven  :  I  am  not  the  bridegroom  of  the  church,  but  his  friend^ 
*'  who  rejoice  greatbj^  because  of  his  voice ;  what  he  hath  seen 
*'  and  heard^  that  he  testified;  and  God  hath  sent  him,  xvhose 
"  word  he  speaketh ;  for  God  giveth  not  the  Spirit  by  measure 
^'  tmto  him  ;  the  Father  loveth  the  Son,  and  hath  given  all  things 
*'  iyito  his  hand,  John  iii,  27 — 35.  therefore  he  is  set  apart,  by 
him,  to  perform  tlie  work  of  a  Mediator,  which  beiongeth 


(( 


*'  not  imto  me." 


2.  Christ  was  furnished  with  authority,  or  had  a  commission 
given  him,  to  perform  the  work  he  was  engaged  in,  as  Media- 
tor. This  was  absolutely  necessary,  since,  as  the  apostle  says, 
concerning  the  priesthood  in  general,  that  7io  inan  taketh  this 
honour  unto  himself  but  he  that  is  called  of  God,  and  authorized 
by  him  to  perform  it,  as  was  Aaro7i;  so  also  Christ  glorified  not 
himself  but  he  that  said  unto  him.  Thou  art  my  Son,  to-day  have 
I  begotten  thee  ;  and.  Thou  art  a  Priest  for  ever,  after  the  order 
of  Melchisedec,  Pleb.  v.  4 — 6.  As  it  was  reckoned  an  intrusion, 
and  no  other  than  an  instance  of  profaneness,  for  any  one  to  ex- 
ercise a  sacred  office,  without  a  divine  warrant,  it  was  necessary 
that  our  Saviour  should  be  furnished  therewith  :  the^  work  he 
was  to  perform  was  glorious,  the  consequences  thereof  of  the 
highest  importance,  and  his  services  would  not  have  been  ac- 
cepted, or  availed  to  answer  the  great  ends  thereof,  had  he  not 
received  a  commission  from  the  Father.  And  that  he  came  into 
the  world  with  this  commission  and  authority,  derived  from 
him,  he  constantly  asserts  and  proves,  he  asserts  it,  when  speak- 
ing concerning  himself,  that  God  the  Father  had  scaled  him,  John 
vi.  27.  and  elsewhere  says,  1  have  power  to  lay  down  my  life, 
mid  to  take  it  again;  this  commajidment  have  J  received  of  my 
Father,  John  x.  18.  and  he  not  only  asserts,  but  proves  it;  every 
miracle  that  he  wrought  being  a  confirmation  thereof,  in  which 
respect  a  divine  testimon}'  was  affixed  to  his  commission  :  thus 
he  says.  The  works  that  I  do,  in  my  Father'' s  7iame,  they  bear 
"witness  of  me,  vcr.  25.  and  elsewhere,  when  he  asserts  his  au- 
thority, and  proves,  that  the  words  ivhich  he  spake,  he  spake  ?iot 
of  himself ;  he  adds,  the  Father  that  dxvelleth  in  7ne,  he  doth  the 
works,  John  xiv.  10,  11.  He  appeals  to  those  miraculous  work§, 


OT  THt  mediator's  NAME  AND  OFTICES.  24^ 

which  were  performed  either  by  himself,  or  by  the  Father, 
which  he  might  well  do,  because  the  Father  and  he  had  the 
same  divine  power,  and  thereby  intimates,  that  the  commission, 
which  he  received  irom  the  Father,  was  attested  in  this  extra- 
ordinar-    manner. 

3.  Our  Saviour's  unction  included  in  it  an  ability  to  execute 
those  offices,  which  he  was  engaged  in,  as  Mediator.  We  have 
before  observed,  that  when  persons,  under  the  ceremonial  law, 
were  anointed  to  execute  the  offices  either  of  prophet,  priest,  or 
king ;  this  was  not  only  an  ordinance,  to  signify  that  they  had 
a  dlvme  warrant  to  execute  them,  but  they  were  hereby  given 
to  expect  those  qualifications  that  were  necessary  to  the  dis- 
charge" thereof.  God  never  calls  to  an  office,  but  he  qualifies 
for  it :  thus  our  Saviour  \vas  furnished  with  ability,  as  well  as 
autaority ;  this  was  more  especially  applicable  to  his  human 
nature,  in  which  he  was  to  obey  and  suffisr;  as  to  his  divine 
nature,  that  could  not  be  the  subject  of  a  derived  power,  or 
qualifications  conferred  upon  it.  Now  this  ability,  with  which 
our  Saviour  was  furnished,  as  man,  was  that  which  rendered 
him  fit  to  perform  the  work  which  he  came  into  the  world 
about.  As  a  Prophet,  he  was  qualified  to  preach  the  gospel 
with  greater  wisdom  and  authority  than  all  others,  who  were 
ever  engaged  in  this  work  :  his  very  enemies  confessed,  that 
never  ?nan  spake  like  him^  John  vii.  46.  and  he  had  continual 
assistance  from  God,  which  preserved  him  from  all  mistakes ; 
so  that  what  he  delivered  was  infallibly  true,  and,  as  such  to  be 
depended  on :  he  was  also  furnished  with  zeal  for  the  glory  of 
God,  yet  such  as  was  tempered  with  sympathy,  meekness,  and 
compassion  towards  his  people ;  and  an  holy  courage, Resolu- 
tion, and  fortitude,  which  preserved  him  from  fainting,  or  be- 
ing discouraged  under  all  his  sufferings ;  and  a  constant  dis- 
position and  inclination  to  refer  all  to  the  glory  of  the  Father, 
and  not  to  assume  any  branch  of  divine  honour  to  his  human 
nature ;  and,  by  this  means,  the  whole  discharge  of  his  minis- 
tr}'  was  acceptable,  both  to  God  and  man. 

Thus  concerning  the  reasons  why  our -Saviour  is  called 
Christ.  And  this  leads  us  to  consider  the  offices  which  he  was 
anointed  to  execute,  upon  the  account  whereof  he  is  styled,  the 
Prophet,  Priest,  and  King  of  his  church.  Here  we  shall  pre- 
mise some  things  in  general  concerning  these  three  offices : 
and  then  speak  to  each  of  thein,  as  contained  in  the  following 
answers. 

1.  Concerning  the  number  of  the  offices,  which  he  executes .: 
they  are  three.  Some  have  enquired,  whether  there  are  not 
more  than  three  executed  by  him,  inasmuch  as  there  are  seve- 
ral characters  and  relations,  which  Christ  is  described  by,  and 
i^  said  to  stand  in,  to  his  people,  besides  those  of  Prophet, 


250  OF  TKE  mediator's  NAME  AND  OFFICES. 

Priest,  and  King:  thus  he  is  styled,  The  Head  of  the  body  ^  the 
churchy  Col.  i.  18.  and  an  Husband^  to  it,  Isa.  liv.  5.  and  a 
Jiridegrooniy  John  iii.  29.  and  elsewhere  he  is  said  to  perform 
the  office  of  a  Shepherd:  thus  he  styles  himself,  The  good 
Shepherd^  John  x.  14.  and  he  is  called,  The  Captain  of  our  sal- 
vation^ Heb.  ii.  10.  and  many  other  characters  of  the  like  na- 
ture are  given  him,  from  whence  some  have  taken  occasion  to 
think,  that  several  of  them  contain  ideas,  distinct  from  those  of 
a  Prophet,  Priest,  and  King,  and  therefore  that  there  are  more 
offices  than  these  executed  by  him  :  but  all  that  need  be  said  to 
this,  is,  that  these,  and  other  characters  and  relations,  which 
are  ascribed  to  Christ  in  scripture,  are  all  included  in,  or  redu- 
cible to  one  or  other  of  these  three  offices ;  therefore  we  have 
no  reason  to  conclude,  that  he  executes  any  other  offices,  dis- 
tinct from  them,  as  Mediator. 

2.  The  condition  of  fallen  man,  and  the  way  in  which  God 
designed  to  bring  him  to  salvation,  which  was  adapted  there- 
unto, renders  it  necessary  that  Christ  should  execute  these  three 
offices.  Accordingly,  we  are  all  of  us,  by  nature,  ignorant  of, 
and  prejudiced  against  divine  truth,  as  the  apostle  observes, 
The  natural  man  receiveth  not  the  things  of  the  Spirit  of  God^ 
for  they  are  foolishness  unto  him  ;  neither  can  he  kiiow  them^ 
because  they  are  spiritually  discerned^  1  Cor.  ii.  14.  therefore  it 
is  necessary'  that  Christ  should  execute  the  office  of  a  Prophet, 
to  lead  us  into  aU  truth,  and  give  this  spiritual  discerning 
thereof. 

Moreover,  we  are  all  guilty  before  God^  Rom.  iii.  19.  and  can 
by  no  means  make  atonement,  give  satisfaction  to  his  justice, 
or  procure  a  pardon ;  nor  can  we  plead  any  thing  done  by  us, 
as  a  ground  thereof;  therefore  we  need  that  Christ  should  exe- 
cute the  office  of  a  Priest,  and  so  first  make  atonement,  and 
then  intercession,  for  us. 

And  as  to  the  way  in  which  God  brings  his  people  to  salva- 
tion, this  requires  Christ's  executing  his  threelold  office.  Sal- 
vation must  be  pvirchased,  proclaimed,  and  applied ;  the  first 
of  these  respects  Christ's  Priestly  office ;  the  second,  his  Pro- 
phetical ;  and  the  third,  his  Kingly  ;  accordingly  he  is  said  to  be 
made  of  God  unto  us  wisdom^  righteousness,  sanctification,  arid 
redemption,  1  Cor.  i.  30.  and  elsewhere  he  styles  himself.  The 
Way,  the  Truth,  and  the  Life,  John  xiv.  6. 

Moreover,  in  the  execution  of  these  offices,  and  bringing  us 
thereby  to  salvation,  he  deals  with  God  and  man  in  different 
respects ;  with  God,  more  especially,  as  a  Priest,  in  satisfying 
his  justice,  and  procuring  his  favour :  thus  the  high  priest  un- 
der the  law,  who  v/as  a  type  of  Christ's  Priestly  office,  is  said 
to  be  ordained  for  men  in  things  pertaining  to  God,  that  he  may 
offer  both  gifts  and  sacrifees  for  ^'>ins,  Heb.  V.  1.  even  so  Christ, 


OF   THE  mediator's  NAME  AND  OFFICES.  251 

our  great  High  Priest,  by  offering  himself  a  sacrifice,  perform- 
ed that  part  of  his  ministry  which  peri  lined  to  God,  in  the  be- 
half of  men ;  and  he  also  deals  with  Uod,  by  appearing  in  his 
presence,  continually  making  intercession  for  them  ;  and,  on  the 
other  hand,  he  deals  with  men,  as  designing  to  bring  them  to 
God,  which  he  does  more  especially  as  a  Prophet  and  King. 

3.  These  three  offices,  which  Christ  executes,  are  distinct, 
and  therefore  not  to  be  confounded.  This  we  maintain  against 
Socinus,  and  his  followers  :  they  speak,  indeed,  of  Christ,  as  3 
Prophet,  Priest,  and  King,  which  they  are  obliged  to  do,  be- 
cause the  words  arc  so  frequently  mentioned  in  scripture  ;  yet 
the  sense  they  give  of  them,  amounts  to  little  more  than  an  ac- 
knowledgment of  his  Prophetical  office  :  and  even  this,  as  they 
explain  it,  contains  in  it  nothing  more  than  what  other  prophets, 
that  went  before  him,  either  were,  or  might  have  been,  qualified 
to  perform ;  for  any  one,  who  is  under  divine  inspiration,  may 
infallibly  declare  the  will  of  God,  and  give  forth  those  laws,  by 
which  God  has  ordained  that  his  church  should  be  governed ; 
and  our  Saviour,  according  to  them,  does  little  more  than  this. 
They  speak  of  him,  indeed,  as  a  Priest,  but  not  as  making  satis- 
faction for  our  sins  to  the  justice  of  God,  nor  by  interceding  in 
the  virtue  thereof,  but  only  by  putting  up  prayers  and  sup- 
plications to  him  on  our  behalf;  which  differs  very  little  from 
those  prayers  and  supplications  that  were  put  up  by  other  pro- 
phets in  behalf  of  the  people. 

Again,  they  speak  of  him  as  a  King,  but  not  as  subduing  our 
wills,  or  conquering  our  enemies,  by  almighty  power ;  or,  if 
they  allow  that  he  subdues  us  to  himself,  as  a  King,  yet,  in  their 
farther  explaining  thereof,  they  mean  nothing  else  by  it,  but 
liis  gaining  us  over  to  his  side  by  aiguments,  freeing  us  from 
our  ignorance,  and  over-coming  our  prejudices  against  truth, 
by  a  clear  revelation  of  it ;  or,  if  they  speak  of  his  conquering 
our  enemies,  they  intend  nothing  else  by  it,  but  his  guarding 
and  defending  his  people,  by  furnishing  them  with  arguments 
to  resist  their  subtle  attempts  against  them,  all  which  things  are 
reducible  to  his  Prophetical  office ;  so  that,  though  they  speak 
of  him  as  executing  three  offices,  it  is  no  more  than  if  they 
should  assert,  that  he  executes  but  one ;  and  the  most  they  in- 
tend by  all  this,  is,  that  he  is  a  teacher,  sent  from  God,  and 
consequently  not  much  superior  in  excellency  to  Moses,  who 
was  a  prophet,  raised  up  from  among  his  brethren,  and  had  the 
honourable  character  given  him,  that  he  was  faithful  in  all  his 
house ;  whereas,  the  apostle  proves,  by  what  he  says  of  our 
Lord  Jesus,  that  he  was  counted  worthy  of  more  glory ^  as  he 
who  hath  builded  the  house^  hath  more  honour  than  the  house; 
and  farther  styles  him  a  divine  Person,  when  he  says,  he  that 
buih  all  things  is  Cod,  Heb.  iii.  2,  3, 


25^  OF  Christ's  prophetical  orricr. 

4.  These  three  offices,  which  Christ  executes,  are  not  to  be 
divided,  especially  when  they  are  executed  in  such  a  way,  as  is 
effectual  to  the  salvation  of  those  who  are  concerned  herein. 
He  may,  indeed,  in  an  objective  way,  reveal  the  will  of  God, 
or  give  laws  to  his  church,  as  a  Prophet,  without  working  sa- 
vingly upon  the  understanding  :  he  may  also  execute  his  kingly 
office,  as  a  judge,  in  pouring  the  vials  of  his  wrath  on  his  ene- 
mies, without  subduing  the  stubbornness  of  their  wills,  or  bring- 
ing them  to  the  obedience  oi  faith  :  nevertheless,  we  must  con- 
clude, that,  wheresoever  he  executes  one  of  these  offices  in  a 
saving  way,  he  executes  them  all.  In  this  respect,  though  the 
offices  be  distinguished,  yet  in  the  execution  of  them,  they  are 
not  divided  :  thus  whosoever  is  so  taught  by  him,  as  a  Prophet, 
as  to  be  made  wise  to  salvation,  is  redeemed  by  his  blood,  as  a 
Priest,  overcome  by  his  power  as  a  King,  and  brought  into  sub- 
jection to  his  will  in  all  things ;  so  all  for  whom,  as  a  priest,  he  i 
has  purchased  peace,  to  them  he  will,  in  his  own  time,  proclaim  ' 
it,  as  a  Prophet,  and  enable  them  to  believe  in  him,  by  making 
them  willing  in  the  day  of  his  power. 

5.  He  executes  these  offices  in  a  twofold  state ;  first,  of  hu- 
miliation, and  then  of  exaltation,  with  different  circumstances 
agreeable  thereunto;  which  twofold  state  will  be  considered  in 
some  following  answers.  What  we  shall  observe,  at  present, 
concerning  it  is,  that  that  part  of  Christ's  priestly  office,  in 
which  he  made  atonement  for  sin,  was  executed  on  earth  in  his 
state  of  humiliation  :  whereas  the  other  part  thereof,  consisting 
in  his  intercession,  together  with  some  branches  of  his  propheti- 
cal and  kingly  office,  were  executed  both  in  earth  and  heaven, 
though  in  a  different  manner,  agreeable  to  those  circumstaiices 
of  glory  in  which  he  was,  and  is. 


Quest.  XLIII.  How  doth  Christ  execute  the  office  of  a  Pro- 
phet ? 

Answ.  Christ  executeth  the  office  of  a  Prophet,  in  his  reveal- 
ing to  the  church,  in  all  ages,  by  his  Spirit  and  word,  in  di- 
vers ways  of  administration,  the  whole  will  of  God,  in  all 
things  concerning  their  edification  and  salvation. 


T 


^H  AT  which  may  be  first  observed,  before  we  consider  the 

parts  of  Christ's  prophetical  office,  and  the  manner  of  his 

executing  it,  is  the  order  in  which  it  is  mentioned,  as  set  before 
his  priestly  and  kingly  offices,  which  may  give  us  occasion  to 
enquire  whether  it  be  executed  before  them. 

1.  If  we  consider  the  natural  order  of  his  executing  his  three 
offices^  or  the  dependence  pf  the  execution  of  them,  one  on  the 


OF  Christ's  prophetical  office.  253 

other,  then  it  must  be  observed,  that  he  first  executes  his  priest- 
ly office,  and,  pursuant  hereunto,  his  prophetical  and  kingly ; 
for  sinners  must  first  be  redeemed  by  his  blood,  before  they  can 
be  brought  to  a  saving  knowledge  of  him,  or  an  entire  subjec- 
tion to  him ;  therefore  he  first  deals  with  God  as  a  Priest,  in 
Gur  behalf,  and  thereby  prepares  the  way  of  salvation,  and  lays 
the  foundation  thereof,  in  his  oblation  and  intercession,  and  then, 
as  a  Prophet  and  King,  he  deals  with  men,  and  thereby  brings 
them  to  God.  In  this  respect,  therefore,  if  these  three  offices 
were  to  be  laid  down  in  their  natural  order,  we  must  say,  that 
Christ  executes  the  office  of  a  Priest,  Prophet,  and  King. 

2.  If  we  consider  the  order  in  which  our  Saviour  executed 
these  offices,  in  the  exercise  of  his  public  ministry,  we  may  say, 
he  first  produced  his  commission,  or  proclaimed  the  end  of  his 
coming  into  the  world,  and  proved  himself  to  be  the  Messiah^ 
and  so  discovered  himself  to  his  people,  as  the  great  Prophet  of 
his  church ;  and,  after  that,  he  laid  down  his  life,  as  a  sacrifice 
for  sin,  as  a  Priest,  and  then  he  conquered  his  enemies,  spoiled 
principalities  and  powers,  and  exerted  the  exceeding  greatness 
of  his  power,  in  the  application  of  redemption,  as  a  King.  It 
is  in  this  respect  that  the  offices  of  Christ  are  generally  treated 
of,  in  the  same  method  in  which  they  are  heie  laid  down ;  so 
that  his  prophetical  office  is  first  mentioned,  which  is  what  we 
are  now  to  consider.     And, 

I.  We  shall  shew  how  Christ  is  described,  in  scripture,  as 
the- Prophet  of  his  church.  There  are  many  expressions  where- 
by his  prophetical  office  is  set  forth  :  Thus  he  is  styled,  a  Teach- 
er come  from  God,  John  iii.  2.  and  he  calls  himself  our  Master^ 
Matt,  xxiii.  8.  or  the  Lord  of  our  faith,  and,  as  such,  is  distin" 
guished  from  all  other  teachers,  some  of  which  affected  very 
much  to  be  called  Rabbi,  and  would  persuade  the  world,  by  an 
implicit  faith,  to  believe  whatever  they  said  :  But  our  Saviour 
advises  his  disciples  to  refuse  that  title  ;  for,  says  he,  One  is 
your  7naster,  even  Christ, 

Again,  he  is  called,  a  law-giver^  Mat.  xxxiii.  22.  or,  the  one 
and  only  lawgiver ;  and,  it  is  added,  that  he  differs  from  all 
other  law-givers,  in  that  he  is  able  to  save,  and  to  destroy,  James 
iv.  12.  he  is  also  called.  The  Angel,  or  Messenger  of  the  cove- 
jiant,  who  reveals  the  covenant  of  grace  to  us ;  and  brings  these 
glad  tidings,  that  is,  in  him,  reconciling  the  world  to  himself. 

He  is  also  called.  The  apostle,  as  well  as  the  hi;^li  Priest,  oj 
our  profession,  Heb.  iii.  1.  as  he  was  first  sent  of  God  to  pub- 
lish peace,  before  he  appointed  others,  who  are  called  aposdes, 
or  inferior  ministers  to  him,  to  pursue  the  same  design.  He  is 
also  styled,  A  xvitness  to  the  people,  their  leader  and  commander, 
Isa.  Iv.  4.  and  he  is  farther  described,  as  a  faithful  ivitness^ 
Rev.  i.  5. 

Vol.  II,  K  k 


254  OF  Christ's  prophetical  office. 

And  he  is  set  forth  by  several  metaphorical  expressions,  which 
denote  the  execution  of  this  office,  viz.  The  lig'ht  which  shineih 
in  darkness^  John  i.  5.  Thus  the  prophet  Isaiah  describes  him, 
tvhen  he  says.  Arise j  shiiie^for  thy  light  is  come^  and  the  glory 
of  the  Lord  is  risen  upon  thee^  Isa.  Ix.  1.  He  is  likewise  com- 
pared to  the  sun,  the  fountain  of  light,  and  so  called.  The  Sun 
cf  righteousness^  that  was  to  arise  with  healing  in  his  xvings^ 
Mai.  iv.  2.  and,  The  bright  and  morning  star^  Rev.  xxii.  16. 
by  which  ,and  many  other  expressions  to  the  same  purpose,  this 
prophetical  office  of  Christ  is  set  forth  in  scripture. 

II.  We  shall  now  consider  what  Christ  does  in  the  execution 
of  his  prophetical  office,  as  he  is  said  to  reveal  the  will  of  God 
to  his  church.     And, 

1.  How  he  was  qualified  for  this  work,  which  supposes  him 
to  have  a  perfect  knowledge  of  the  divine  will.     We  have  be- 
fore observed,  that  the  Socinians,  agreeably  to  the  low  thoughts 
they  have  of  him,  as  a  mere  creature,  suppose,  that  he  was  un- 
acquainted with  the  will  of  God  till  he  entered  on  his  public 
ministry;  and,  in  order  to  his  being  instructed  therein,  that  he 
was,  soon  after  his  baptism,  taken  into  heaven,  and  there  learn- 
ed, from  the  Father,  what  he  was  to  impart  to  mankind,  which 
they  suppose  to  be  the  meaning  of  those  scriptures,  that  speak 
of  him,  as  coming  down  from  heaven.,  or  coining  forth  from  the 
Father y  into  the  world,  John  vi.  38.  compared  with  chap.  xvi. 
28.  and  his  speaking  as  the  Father  had  taught  him^  or  what  he 
had  seen  with  his  Father,  chap.  viii.  28,  38.   But,  since  we  have 
shewn  the  absurdity  of  this  opinion  elsewhere,  when  speaking 
an  defence  of  our  Saviour's  deity  *,  and  have  considered  that 
those  scriptures,  which  mention  his  coming  down  from  heaven, 
plainly  refer  to  his  incarnation,  and  that  the  mode  of  expression 
is  the  same,  as  when  God  is  said,  in  other  scriptures,  to  coine 
dovvn  into  this  lower  world,  by  his  manifestative  presence  here, 
•which  is  not  inconsistent  with  his  omnipresence  ;  thei-efore  I 
shall  only  add,  at  present,  that  those  scriptures,  which  speak  of 
Christ's  being  taught  the  things  which  he  was  to  impart  to  the 
church,  as  they  do  not  overthrow  the  omniscience  of  his  divine 
mature ;  so  they  give  no  countenance  to  this  supposition,  that  his 
jhuman  nature  was  taken  up  into  heaven  to  be  taught  the  will 
-of  God.     In  this  nature,  indeed,  he  needed  instruction,  and  had 
jio  knowledge  but  what  he  received  by  communication ;  and  it 
IS  plainly  said  of  him,  that  he  increased  iti  xvisdom,  as  he  advan- 
ced in  age  :   But  the  knowledge  which  he  had,  as  man,  which 
was  sufficient  to  furnish  him  for  the  execution  of  this  office,  pro- 
-ceeded  from  a  two-fold  cause,  namely,  the  union  of  that  nature 
with  his  divine  Person,  the  result  whereof  was,  his  having  all 
ihost  perfections  that  belong  to  it,  of  which  the  knowledge  ot 
•  See  \q\.  1.  Page  347—350. 


OF  Christ's  prophetical  office.  255 

tlivine  things  is  one;  for  it  would  have  been  a  dishonour  to  him, 
as  God,  to  be  united  to  a  nature  that  had  the  least  blemish  or 
detect,  or  was  unqualified  to  perform  the  work  which  he  was 
therein  to  engage  in.  And,  besidlis  this,  our  Saviour  had  an. 
miction  from  the  Holy  Ghost,  which,  as  has  been  already  ob- 
served, implies  not  only  his  receiving  a  commission,  but,  to- 
gether therewith,  all  necessary  qualifications  to  discharge  the 
work  he  was  engaged  in,  which  include  in  them  his  knowing 
the  whole  will  of  God  ;  as  it  is  said,  God  gave  not  the  Spirit  bij 
measure  unto  him^  John  iii.  34.  that  is,  he  gave  it  in  a  greater 
measure  to  him,  than  he  ever  did  to  any  other,  as  the  work,  that 
he  was  to  engage  in,  required  it. 

2.  Let  us  now  consider  what  is  the  will  of  God,  which  Christ 
reveals.  This  includes  in  it  every  thing  that  relates  to  our  sal- 
vation, or  that  is  necessary  to  be  known  and  believed  by  us,  iu 
order  thereunto,  viz.  that  God  had  an  eternal  design  to  glorify 
his  grace,  in  the  recovery  of  a  part  of  mankind  from  that  guilt 
and  misery,  in  which  they  were  involved,  and  putting  them  in- 
to the  possession  of  compleat  blessedness  ;  and  that,  in  order 
hereunto,  each  of  the  Persons  in  the  Godhead  designed  to  de- 
monstrate their  distinct  Personal  glory,  that,  in  this  respect, 
they  might  receive  adoration  and  praise  from  men ;  the  Father, 
as  sending  our  Saviour,  to  be  a  Redeemer ;  the  Son,  as  taking 
that  character  and  work  upon  him  j  and  the  Spirit,  as  applying 
the  redemption  purchased  by  him. 

Moreover,  he  was  to  make  a  public  proclamation  that  salva- 
tion was  attainable ;  and  that  the  way  to  attain  it,'  was  by  sin- 
ners coming  to  him  as  a  Mediator,  by  whom  they  might  have 
access  to  the  Father ;  and  to  invite  them  to  come  to  him  by 
faithj  as  he  often  does  in  the  gospel.  He  was  also  to  let  them 
know,  that  this  faith  is  the  gift  of  God,  and  in  what  way  they 
may  expect  to  attain  it,  to  wit,  in  a  constant  attendance  on  the 
ordinances  of  his  own  appointment ;  and,  to  encourage  them  here- 
unto, that  there  are  many  great  and  precious  promises,  which 
are  all  put  into  his  hand,  to  apply  and  make  good  to  his  people. 
These,  and  many  other  things,  which  contain  in  them  the  sunx 
and  substance  of  the  gospel,  are  what  we  understand  by  the 
will  of  God,  which  Christ  communicates,  as  a  Prophet,  to  his 
church.  As  it  may  be  observed,  that  these  doctrines  are  sucli 
as  are  matter  of  pure  revelation,  which  could  not  have  been 
known  without  it,  as  well  as  of  the  highest  importance,  and  there- 
fore worthy  to  be  made  known  by  so  excellent  a  Person.  And 
this  leads  us  to  consider, 

III.  The  persons  to  whom  Christ  reveals  the  will  of  God, 
namely,  the  church;  to  them  the  lively  oracles  of  God  are  com- 
mitted ;  and  they  are  built  on  the  foundations  of  the  apostles 
and  prophets,  Jesirs  Christ  himself  being  the  chief  Cornet-stone. 


256  oi  Christ's  prophetical  office. 

As  for  the  world,  which  is  sometimes  opposed  to  the  church,  it 
is  said,  that,  bif  wisdom  it  knew  not  God^  1  Cor.  i.  21.  that  is, 
not  in  such  a  way  as  he  is  revealed  in  the  gospel  j  but  the  church, 
Avhich  Christ  loved,  and  fof  which  he  gave  himself,  is  said  to 
be  sanctified  hij  the  word^  Eph.  v.  26.  and  to  them  it  is  given, 
to  knotv  the  mysteries  of  the  kingdom  of  heaven;  but  to  others  it  is 
not  given^  Matt.  xiii.  11.  so  that  the  church  is  the  seat,  and 
the  object  of  the  execution  of  Christ's  prophetical,  as  well  as  of 
his  other  offices  ;  They  are  taught  by  him  as  the  truth  is  in  jfe- 
stis^  Eph.  iv.  21. 

IV.  We  are  now  to  consider  the  way  and  means  by  which 
Christ  reveals  the  will  of  God  to  the  church ;  there  are  two  ways 
by  which  this  is  done. 

1.  Objectively,  which  is  an  external  method  of  instruction, 
the  effect  and  consequence  whereof  is  our  hearing  of  him  by  the 
hearing  of  the  ear,  or  as  the  apostle  calls  it,  our  having  the  form 
of  knowledge^  and  of  the  truth  in  the  /aiu,  Rom.  ii.  20.  This  in- 
struction Christ  is  said  to  give  by  the  word  :  And  this  he  did  ; 
first,  by  publishing  the  glad  tidings  of  salvation  in  his  own  Per- 
son, which  he  mentions,  as  one  great  end  for  which  he  was  sent 
into  the  world,  as  he  says,  I ynust preach  the  kingdom  ofGod^for 
therefore  am  I  sent^  Luke  iv.  43.  and  accordingly  he  styles 
himself.  The  Light  of  the  xvorld,  John  viii.  12.  and  it  is  said, 
that  he  was  anointed  to  preach  good  things  unto  the  meek^  sent 
to  bind  up  the  broken-hearted,  to  proclaim  liberty  to  the  captives^ 
and  the  opening  of  the  prison  to  them  that  are  bound,  Isa.  Ixi. 
1.  and  when  he  is  represented,  as  complying  with  the  call  of 
God,  and  delighting  to  do  his  will,  he  adds,  /  have  preached 
righteoustiess  in  the  great  congregation  ;  lo,  I  have  not  refrained 
my  lips,  0  Lord,  thou  knowest,  I  have  not  hid  thy  righteousness 
xvithin  my  heart,  I  have  declared  thy  faithfulness  and  thy  salva- 
tion ;  I  have  not  concealed  thy  loving-kindness,  and  thy  truth, 
from  the  great  congregation,  Psal.  xl.  9,  10,  And  as  Christ 
preached  the  gospel  in  his  own  Person,  so,  when  he  left  the 
world,  he  gave  commission  to  others  to  preach  it,  and  his  Spi- 
rit to  instruct  them  what  they  should  deliver,  by  whose  inspira- 
tion his  word  was  committed  to  writing,  which  is  the  fountain 
of  all  truth  ;  and,  by  this  means,  the  church  attains,  as  at  this 
day,  the  knowledge  thereof. 

2.  Our  Saviour  reveals  the  will  of  God  to  his  people,  in  a 
subjective  way,  which  is  internal,  whereby  he  deals  with  their 
hearts,  which  he  disposes  and  fits  to  receive  the  truth  :  Here- 
by he  opens  the  eyes  of  the  understanding,  to  see  a  beauty  and 
glory  in  the  gospel^  and  inclines  all  the  powers  and  faculties  of 
the  soul  to  be  conformed  to  it ;  and  this  he  does  more  especially 
in  those  in  whom  he  executes  his  prophetical  office  effectually, 
tmto  salvation.     This  is  styled,  in  this  answer,  Christ's  execu- 


OF  Christ's  prophetical  ohice.  257 

ting  his  prophetical  office  by  his  Spirit,  as  distinguished  from 
the  execution  theixiof  by  his  word.  We  read  sometimes  of  the 
Spirit's  teaching  us,  in  scripture  as  our  Saviour  tells  his  disci- 
ples, that  He,  viz.  the  Spirit,  xuould guide  them  into  cdl  truths 
John  xvi.  13.  and  of  believers  having  their  souls  purified^  in 
oheying  the  truth,  through  the  Spirit,  1  Pet.  i.  22.  and  at  other 
times  of  Christ's  teaching  by  his  Spirit.  Now  there  is  no  es- 
sential difierence  between  Christ's  teaching  as  God,  and  the 
Spirit's  teaching,  since  the  divine  glory  of  the  Son  and  Spirit, 
to  which  this  effect  is  attributed,  is  the  same :  But  Christ's  teach- 
ing by  his  Spirit,  only  denotes,  as  was  before  observed  under  a 
foregoing  answer,  the  subserviency  of  the  Spirit's  acting  here- 
in, to  Christ's  executing  this  branch  of  his  prophetical  office, 
whereby  he  demonstrates  his  personal  glory  *. 

V.  We  are  now  to  consider  the  various  ages  in  which  Christ 
is  said  to  execute  this  office.  That  he  did  this  after  his  incar- 
nation ;  first,  in  his  own  Person,  and  then,  by  taking  care  that 
his  gospel  should  be  preached  in  all  succeeding  ages,  until  his 
second  coming,  has  been  already  considered.  We  may  also  ob- 
serve, that  Christ  executed  his  prophetical  office  before  his  in- 
carnation :  Thus  it  is  said,  that,  bij  his  Spirit,  he  preached  un- 
to the  spirits  in  prison,  that  is,  to  the  world  before  the  flood, 
who  are  represented  in  the  v^-ords  immediately  following,  as  dis- 
obedient, xvhen  once  the  long-siiff'ering  of  God  xvaited  in  the  days 
of  Noah,  while  the  ark  was  preparing,  1  Pet.  iii.  19,  20.  so 
that  Noah  who  was  a  prophet,  was  his  inferior  minister,  raised 
up,  and  spirited  by  him,  to  preach  to  the  world,  which  upon  that 
account,  is  called  Christ's  preaching,  and  accordingly  herein  he 
executed  his  prophetical  office.  And  he  is  also  said  to  have 
given  the  law  from  mount  Sinai,  as  the  apostle's  words  seem  to 
intimate,  when  he  says.  Whose  voice  shook  the  earth,  Heb.  xii. 
26.  to  wit,  mount  Sinai,  which  trembled  when  he  gave  the  law 
from  thence ;  and  that  this  refers  to  our  Saviour,  appears  from 
the  words  immediately  foregoing,  wherein  it  is  said,  See  that 
ye  refuse  not  him  that  speaketh,  namely,  Christ; /or  if  they  es- 
caped not  who  refused  him  that  spake  on  earth,  to  wit,  from 
mount  Sinai,  or  when  he  spake  on  earth,  much  more  shall  not 
we  escape  ifwc  turn  away  from  him,  that  speaketh  from  heaven; 
whose  voice  then  shook  the  earth.  Sec.  ver.  25. 

Moreover,  that  he  executed  his  prophetical  office  before  his 
incarnation,  and  thereby  led  his  church  into  the  knowledge  of 
divine  truth,  is  evident,  from  the  account  we  have,  in  scripture, 
of  his  appearing  to  them  in  the  form  of  a  man,  or  an  angel, 
which  he  more  frequently  did,  before  the  word  of  God  was 
committed  to  writmg,  and  afterwards  occasionally  in  following 
ages  :  Thus  he  appeared  to  Moses  in  the  burning  bush,  and 

•  See  Vol.  I.Page  291,?9J. 


^258  OF  Christ's  priestly  Offici!; 

sent  him  into  Egypt  to  demand  liberty  for  Israel,  and  afterward:* 
he  led  them  through  the  red  sea,  as  appearing  in  the  pillar  of 
the  cloud  and  fire  ;  and  he  is  described,  as  the  angel  which  iva.'j 
■with  Moses  in  the  church  in  the  wilderness  xvhich  spake  to  him 
in  mount  Si?iaij  arid  with  our  fathers^  who  received  the  lively  ora- 
cles^ Acts  vii.  38.  which  is  a  farther  proof  of  what  was  before 
mentioned,  that  he  gave  the  law  from  thence ;  and  while  they 
travelled  through  the  wilderness,  he  led  them  about^  or  went  be- 
fore them,  in  the  pillar  of  cloud,  and  instructed  them.,  Deut. 
xxxii.  10.  so  that  all  the  knowledge  of  divine  things,  which 
they  attained  to,  was  the  result  of  the  execution  of  his  prophet- 
ical office  unto  them.  And  when  at  any  time  they  opposed 
Moses,  his  under-minister,  he  appeared  in  Person  and  vindica- 
ted him  ;  as  in  that  particular  instance,  occasioned  by  Aaron's 
and  Miriam's  speaking  against  him,  wherein  it  is  said.  The 
Lord  came  down  in  a  pillar  of  a  cloudy  and  stood  in  the  door  of 
the  tabernacle.,  and  said..  If  there  be  a  prophet  among  you.,  /,  the 
Lord.,  xvill  make  myself  known  unto  him  in  a  visio?i^  and  xvill  speak 
unto  him  in  a  dream  ;  my  servarit  Mioses  is  not  so.,  xvho  is  faith- 
ful in  all  ?nine  house.  Numb.  xii.  5 — 7.  which  is  a  farther  inti- 
mation, that  Christ  then  executed  his  prophetical  ofiice,  by  in- 
spiring the  prophets,  who  were  raised  up  at  that  time.* 

To  conclude  this  head,  we  may  observe  the  diiference  be- 
tween Christ's  executing  his  Prophetical  office,  before  and  af- 
ter his  incarnation.  In  the  former  of  these,  as  was  but  now 
hinted,  he  occasionally  assumed  the  likeness  of  the  human  na- 
ture, that  he  might  the  better  converse  with  man,  but  was  not 
really  incarnate ;  in  the  latter,  he  delivered  the  mind  and  will 
of  God,  as  dwelling  in  our  nature.  Before  this,  he  discovered 
what  was  necessary  to  be  known  by  the  church  at  that  time, 
and  gave  them  those  promises  which  related  to  the  work  of  our 
redemption,  to  be  performed  by  him :  but,  in  the  present  exe- 
cution of  his  Prophetical  office,  he  opens  a  more  glorious  scene, 
and  represents  all  those  promises,  as  having  their  accomplish- 
ment in  him,  and  displays  the  divine  perfections,  in  bringing 
about  our  salvation,  in  their  greatest  beauty  and  lustre. 


Quest.  XLIV.  How  doth  Christ  execute  the  office  of  a  Priest? 

Answ.  Christ  executeth  the  office  of  a  Priest,  in  his  once  of- 
fering himself  a  sacrifice,  without  spot,  to  God,  to  be  a  re- 

*  The  force  of  this  argument,  and  the  application  of  these  and  several  other  scrip- 
tures to  Christ,  depend  upon  this  supposition,  which,  ive  take  for  granted,  and,  -were 
it  needful,  might  easily  be  proved,  that  -wheriever  a  divine  person  is  said,  in  scripture^ 
to  appear  in  the  form  of  an  angel,  or  to  appear  in  a  claud  as  a  symbol,  or  emblem  of 
his  presence,  t!us  is  always  meant  of  our  Saviour.  But  compjtre  Watts *s  Woi'kSi 
5  vol.  381,  and  Edwards's  Works,  4  Y<yl.  491, 


OP  Christ's  priestly  offic£.  259' 

conciliation  for  the  sins  of  his  people,  and  in  making  conti- 
nual intercession  for  them. 

IN  considering  Christ's  Priestly  office,  as  described  in  this 
answer,  we  may  observe  the  two  great  branches  thereof, 
namely,  the  offering  himself  a  sacrifice ;  and  making  interces- 
sion. There  are  several  scriptures  which  expressly  mention  both 
of  them  :  thus  he  is  said,  through  the  eternal  Spirit^  to  have  of- 
Jered  himself,,  •without  spot,,  to  God,,  Heb.  ix.  14.  and  then  de- 
scribed as  having  entered  into  heaven,,  now  to  appear  in  the  pre- 
sence of  God  for  us,,  ver.  24.  and  elsewhere  the  apostle  speaks 
of  him,  as  having  an  tmchangeable  priesthood,,  and  being  able  to 
save  them  to  the  utterrnost  that  come  unto  God  by  him,,  and  that 
this  is  founded  on  his  offering  up  himself,  and  making  inter- 
cession for  them,  chap.  vii.  24,  25,  27.  In  considering  this,  we 
may  observe, 

I.  The  reason  of  his  being  styled  a  Priest,  which  denomina- 
tion was  taken  from  those  who  exercised  the  priestly  office  un- 
der the  ceremonial  law,  who  were  types  of  him,  as  such :  ac- 
cordingly we  may  consider;  that  the  office  of  the  priesthood  was 
executed  by  sundry  persons,  appointed  to  this  service.  A  priest 
was  a  public  minister,  who  was  to  serve  at  the  altar,  to  offer 
both  gifts  and  sacrifices  for  sins,,  Heb.  v.  1.  That  these  were 
offered  in  all  the  ages  of  the  church,  after  the  fall  of  man,  ap- 
pears, from  the  sacrifice  that  Abel  offered,  which  the  apostle 
calls  an  excellent  one,  and,  upon  this  occasion,  says,  that  he 
obtained  ruitness  that  he  xvas  righteous,,  God  testifying  of  his 
g'ifts,  Heb.  xi.  4.  and  therefore  it  follows,  that  it  was  instituted 
by  him  :  yet  it  does  not  appear  that  there  was,  in  that  early  age 
of  the  church,  a  set  of  men  solemnly  and  publickly  invested  in 
this  office  :  but  the  heads  of  families  are  generally  supposed  to 
have  been  the  public  ministers  in  holy  things,  and  particularly 
priests,  though  they  do  not  appear  to  have  been  then  so  styled ; 
and  thus  it  continued  till  about  the  time  that  God  brought  Is- 
rael out  of  Egypt,  when,  by  his  appointment,  all  the  first-born 
of  the  children  of  Israel  were  consecrated  to  him ;  and  these 
officiated  as  priests,  during  that  small  interval  of  time,  till  the 
jiriesthood  was  settled  in  the  tribe  of  Levi,  upon  which  occa- 
sion God  says,  I  have  taken  the  Levites  from  among  the  children 
cf  Israel,,  instead  of  all  the  frst-born,,  because  all  the  first-born 
ore  mine  ;  for  on  the  day  that  I  smote  all  the  first-born,^  in  the 
land  of  Egypt,,  I  halloxued  unto  me  all  the  first-born  in  Israel^ 
Numb.  iii.  12,  13.  And,  when  God  gave  the  ceremonial  law 
from  mount  Sinai,  he  appointed  that  tribe  to  minister  as  priests 
in  holy  things.  Of  these  some  had  one  part  of  the  ministry  of 
the  sanctuar)'  committed  to  them,  and  others  another ;  particu- 
larly the  priesthood,  or  the  charge  of  offering  gifts  and  sacrifi 


Z&Q  OF  Christ's  priestly  office. 

ces^  was  more,  especially  committed  to  the  family  of  Aaron,  of 
which  the  eldest  son,  in  their  respective  generations,  was  gene- 
rally advanced  to  the  high  priesthood,  and  other  descendants 
from  him  were  common  priests,  who  acted  under,  or  were  as- 
sistants to  him  in  all  the  parts  of  his  ministry,  excepting  that 
which  respected  his  entering  into  the  holy  of  holies.  These 
were  invested  in  their  respective  offices  by  unction,  though  the 
high  priest's  office  and  unction  had  some  things  peculiar  in  it,, 
in  which  it  exceeded  theirs ;  and  they  were  all  types  of  Christ's 
priesthood,  though  the  high  priest  was  so  in  an  eminent  de- 
gree :  which  leads  us  to  consider, 

II.  The  Priesthood  of  Christ,  as  typified  under  the  ceremo- 
nial law,  and  that  either  by  the  service  which  was  commonly 
performed  by  the  high  priest,  and  other  priests  under  him,  or 
as  it  was  typified  by  Melchizedec,  who  is  occasionally  men- 
tioned in  scripture,  as  shadowing  forth  Christ's  Priesthood  in 
some  particular  instances,  which  were  not  contained  in  other 
t3'pes  thereof. 

1.  We  shall  speak  concerning  the  priests  vmder  the  law,  as 
types  of  Christ's  Priesthood,  and  particularly  shew  wherein, 
their  priesthood  agrees  with,  or  differs  from  his. 

(1.)  Wherein  they  agree. 

1*^,  Every  high  priest  xvas  taken  from  among  men^  as  the 
apostle  observes,  Heb.  v.  1.  and  xvas  ordained  for  men  in  things 
pertaining  to  God,  And,  to  this  we  may  add,  that  he  was  taken 
from  among  his  brethren,  and  so  must  be  a  member  of  that 
church,  in  whose  name  he  administered,  and  of  which  he  was 
the  head,  by  the  dignity  of  his  office.  In  this,  he  was  a  lively 
type  of  Christ,  who,  in  order  to  his  being  an  High  Priest,  be- 
came man,  that  he  might  perform  this  ministry  for  men  in 
things  pertaining  to  God.  It  is  true,  the  validity  of  his  office, 
or  the  efficacy  thereof  to  answer  its  designed  end,  arose  from 
the  dignity  of  his  Person,  as  God;  yet  the  matter  thereof,  or 
the  ministry  he  performed,  required  that  he  should  be  taken 
from  among  men,  and  have  all  the  essential  properties  of  the 
human  nature  ,•  so  that,  as  the  high  priest  was  taken  out  of  the 
church,  or  from  among  his  brethren,  and,  by  office,  was  the 
head  thereof,  Christ  w^is  a  member  of  the  church,  and,  as  such, 
complied  with  those  ordinances  which  God  had  instituted  there- 
in, and  from  t'ne  dignity  of  his  Person  and  office,  was  the  Head 
thereof:  as  a  Member  of  it,  he  was  exposed  to  the  same  temp- 
tations and  miseries  as  they  are,  and  s(f  is  able  to  sympathize 
with,  and  succour  them  under  all  their  temptations,  Heb.  iv.  15. 
compared  with  chap.  v.  2.  and  as  the  Head  thereof,  he  manages 
all  affairs  relating  to  it,  and  expects  that  all  his  people  should 
be  entirely  subjected  to  him. 

2dly^  The  miitter  of  the  priest's  office,  or  the  things  that  were 


OF  CHRIST^S  PRIESTLY  OFFICE.  26i 

-offered  by  him,  were,  as  was  before  observed,  gifts  and  sacri- 
fices offered  for  the  remission  of  sins  ,*  which  blessing  could  not 
be  attained  without  shedding  of  bloody  as  the  apostle  observes, 
"without  shedding-  of  blood  there  is  no  remission^  chap.  ix.  22. 
Thus  Christ  was  to  redeem  his  people,  and  procure  forgiveness 
of  sijis,  and  make  atonement  for  them  by  sacrifice,  or  by  the 
shedding  of  blood. 

3^/y,  After  the  high  priest  had  offered  sacrifices,  there  was 
another  part  of  that  ministry,  which  was  peculiar  to  himself,  in 
which  he  was  an  eminent  type  of  Christ,  which  he  performed 
but  once  a  year,  to  wit,  on  the  great  day  of  expiation,  when  he 
went  into  the  holiest  of  all  within  the  vail,  with  blood  and  in- 
cense J  the  blood  he  sprinkled  on  the  mercy-seat  over  the  ark, 
and  caused  the  smoke  of  the  incense  to  ascend  and  cover  the 
mercy-seat,  and  from  thence  he  received  an  intimation  from 
God,  that  the  sacrifices,  which  he  had  offered  for  the  people, 
were  accepted,  after  which  he  went  out,  and  blessed  them,  in 
the  name  of  the  Lord;  in  all  which,  he  was  a  lively  type  of 
Christ's  executing  his  Priestly  office,  chap.  ix.  3,  7.  compared 
with  Lev.  xvi.  14.  who  first  offered  an  acceptable  sacrifice  for 
us  on  earth,  and  then  entered  into  heaven,  (which  was  typified 
by  the  priest's  entering  into  the  holy  of  holies)  to  present  his 
sacrifice  before  God,  and  to  make  intercession  for  us ;  and,  as 
the  consequence  hereof,  he  blesses  his  peqple,  in  turning  them, 
from  all  their  iniquities,  and  in  x;onferring  all  the  other  fruits 
and  effects  of  his  sacrifice  upon  them.  Thus  Christ's  Priest- 
hood was  shadowed  forth  by  that  ministry,  which  was  perform- 
ed by  the  priests  under  the  ceremonial  law ;  nevertheless, 

(2.)  There  were  many  things  in  which  they  differed ;  as, 

\st^  The  priests  under  the  law  were  mere  men  ;  but  Christ, 
■though  truly  man,  was  more  than  a  man.  Though  he  was  made, 
in  all  the  essential  properties  of  die  human  nature,  like  unto 
us ;  yet  he  had  a  divine  nature,  in  which  he  was  equal  with 
God  ;  and  therefore  his  ministry  could  not  but  be  infinitely 
more  valuable,  than  that  of  any  others,  who  were  types  of  him. 

2dhj^  The  priests  under  the  law  were  of  the  tribe  of  Levi, 
and  therefore  theirs  is  called,  by  the  apostle,  The  Levitical 
priesthood^  Heb.  vii.  11.  But  our  Saviour,  as  Man,  was  of  the 
tribe  of  Judah,  and  therefore  did  not  derive  his  priesthood 
from  them  by  descent,  as  they  did  from  one  another,  chap.  vii. 
13,  14. 

3^/y,  The  sacrifices  which  were  offered  by  the  priests  under 
the  law,  were  no  other  than  the  blood  of  beasts,  appointed  for 
that  purpose ;  but  Christ  offered  his  own  blood,  chap.  ix.  12,  14. 

^ithly^  The  priests  under  the  law  were  sinners ;  accordingly 
Aaron  was  obliged ^r.??  to  offer  up  sacrijice  for  his  own  sins, 
and  then  for  the  peoplvs\  chap,  vii,  27.  but  Christ  needed  not 

Vol.  IL  L  1 


262  OF  Christ's  priestly  office. 

to  do  this,  for  he  tuas  hohj^  harmless^  undefiled^  and  separate 
from  sinfiers^  ver.  26. 

Sthltf^  The  sacrifices  offered  by  the  priests  under  the  law, 
could  not  expiate,  or  taie  axvay  sins^  chap.  x.  4.  but  Christ,  by 
the  offering  that  he  has  made,  hasybr  ever  perfected  them  that 
are  sanctified^  or  made  a  full  atonement  for  all  sin.  Now  since 
it  is  said,  that  it  was  impossible  for  sin  to  be  expiated  by  the 
sacrifices  under'the  law,  we  are  to  enquire  in  what  sense  atone- 
ment was,  or  could  not  be  made  thereby :  if  the  sin  was  of  such 
a  nature,  or  that  it  was  punishable  by  human  judicature,  the 
making  atonement  by  sacrifice,  in  many  instances,  put  a  stop  to 
the  prosecution,  and  took  away  the  guilt,  which  the  person  had 
contracted,  as  to  any  farther  proceedings  of  men  against  him ; 
for  this  was  an  ordinance  appointed  by  God,  in  which  the  of- 
fender had  an  external  and  visible  recourse  to  the  blood  of  Je- 
sus, signified  by  the  blood  which  he  offered;  and  this  is  sup- 
posed to  have  been  accompanied  with  repentance  for  the  sin 
committed,  which  gave  satisfaction  to  the  church,  as  to  what 
concerned  this  matter,  as  offensive  to  them ;  and  they  could  de- 
mand no  more  of  the  offender,  in  order  to  their  declaring,  that, 
so  far  as  they  were  judges,  his  guilt  was  expiated,  by  that  which 
was  signified  by  the  sacrifice  which  he  brought,  which  was  of- 
fered for  him,  and  therefore  the  crime  that  he  committed  was 
pardoned. 

It  is  true,  there  were  some  crimes  that  were  to  be  punished 
with  death ;  and,  in  this  case,  the  church  was  not  to  receive  sa- 
tisfaction by  sacrifice,  nor  were  proceedings  against  the  guilty 
person  to  be  stopped  by  this  means  :  and,  among  other  crimes, 
that  of  wilful  murder  was  one  which  admitted  of  no  sacrifice ; 
so,  I  think,  the  meaning  of  what  the  Psalmist  says,  is  to  be  un- 
derstood. Thou  desirest  not  sacrifce^  else  tvoidd  I  give  it^  PsaL 
li.  16.  as  implying,  that  the  guilt  of  blood  was  such,  that  he 
had  hereby  forfeited  his  life,  which,  though  no  subject  had 
power  enough  to  take  away,  yet  God  might,  for  this,  have  set 
his  face  against  him,  and  have  cut  him  off,  in  a  visible  manner, 
from  among  his  people,  as  he  often  did,  when  crimes  were  not 
punished  in  a  legal  way.  This  punishment  God  graciously  re- 
mitted, when  he  told  him,  by  Nathan,  that  he  had  put  axvaij 
his  siuy  he  should  ?iot  die^  2  Sam.  xii.  13.  and  David,  when  he 
testifies  his  repentance,  in  this  Psalm,  would  have  oflfered  sa- 
crifice, but  he  finds  that  none  was  ordained  for  the  sin  he  had 
committed.  In  other  cases,  indeed,  the  church  was  satisfied, 
excommunication,  or  some  other  punishment,  prevented,  and 
the  offender  taken  into  favour,  by  his  offering  sacrifice,  in  which 
respect,  this  service  is  called  making  atonement  for  him  :  but, 
in  other  respects,  it  was  impossible  to  expiate  sin  thereby,  so 
as  to  procure  justification  in  the  sight  of  God;  for  they  could 


OF  Christ's  peiestly  office.  263 

not  expiate  it,  as  to  what  concerns  the  conscience,  as  it  is  said, 
that  the  sacrijiccs:  could  not  make  him^  that  did  the  service^  per- 
fect^ as  pertaining'  to  the  conscie?icey  Heb.  ix.  9.  so  that,  that 
guilt  of  sin,  which  burdens  the  consciences  of  men,  as  having 
more  immediately  to  do  with  God,  was  taken  away  only  by 
Christ's  sacrifice ;  in  which  respect,  the  efficacy  hereof  far  ex- 
ceeds all  the  ends  and  designs  of  the  sacrifices,  which  were  of- 
fered under  the  law.  And  this  farther  appears,  inasmuch  as 
these  sacrifices  were  to  be  repeated,  there  being  a  continual  re- 
membrance of  sin ;  for  this  supposes,  that  sin  was  not  hereby 
wholly  expiated  in  the  sight  of  God :  and,  in  this,  they  also 
<lifFer  from  the  sacrifice  Christ  offered,  inasmuch  as  that,  being 
effectual  to  take  away  sin,  was  offered  but  once,  chap.  x.  10,  14. 

6thltj,  The  priests  under  the  law  were  mortal,  and  therefore 
the  priesthood  was  successive ;  but  Christ,  as  he  was  not  from 
them  by  a  lineal  descent  so  he  had  no  successor  in  his  priest- 
hood. In  this,  the  apostle  opposes  him  to  them,  when  he  says, 
They  tridy  xvere  many,  because  they  were  not  suffered  to  con- 
tiniie,  bij  reason  of  death  ;  but  this  man,  because  he  continueth 
ever^  hath  an  unchangeable  priesthood,  chap.  vii.  23. 

Again,  as  the  priesthood  ceased,  in  particular  persons,  by 
death,  so  the  high  priesthood  was  sometimes  taken  away  from^ 
those  that  were  advanced  unto  it,  for  some  instances  of  mal- 
administration :  thus  the  high  priesthood,  for  some  time,  de- 
scended in  the  line  of  Eleazar,  the  elder  branch  of  Aaron's  fa- 
mily ;  and  afterwards,  during  the  reign  of  the  judges,  it  was 
transferred  to  the  younger  branch  of  his  family,  namely,  the 
descendants  from  Ithamar,  in  which  line  it  was  when  Eli  was 
high  priest ;  *  and  afterwards,  when  his  sons,  by  their  vile  be- 
haviour, forfeited  their  right  to  the  high  priesthood,  and  God 
threatened  that  he  would  take  it  away  from  his  family,  1  Sam, 
ii.  30.  compared  with  ver.  oS.  and  1  Kings  ii.  2>5.  (which  was 
accomplished  when  Abiathar,  in  the  beginning  of  Solomon's 
reign,  was  thrust  from  the  priesthood)  it  again  descended  in 
Zadock,  to  the  elder  branch  of  Aaron's  family. 

*  It  is  vei-y  hard  to  determine  the  reason  of  the  translation  of  the  high  priesthood 
from  Eleazar  to  Ithamar'' s  family,  or  the  exact  time  xvheri  this  -was  done.  The  learn- 
ed Dr.  Lightfoot  {See  his  Ji'orks,  Vol.  I.  page  51.]  givesxi  very  probable  account 
fiereof,  or  the  best  conjecture  that,  I  think-,  can  be  made  relating  to  it,  ivhich  is  this  r 
Jle  supposes,  that  Jepthah  offered  his  daughter,  not  as  devoting  her  to  perpetual  vir- 
ginity,  but  by  ptitting  her  to  death,  -which  ivas  one  of  the  most  vile  and  inhuman  ac- 
tions that  -we  read  of  in  scripture :  it  tvus,  in  Jepthuh,  a  sin  of  ignorance,  arising 
from  the  disadvantage  of  his  education,  07td  the  ill  example  of  those  from  -ichom  he 
took  it,  before  he  was  raised  up  to  be  a  Judge  :  but  the  iiigh  priest  ought  to  have  re- 
strained  him  from  it,  by  telling  him,  that  it  -vas  a  sj>i  ;  -whereas,  instead  thereof,  it  is 
more  than  probable  t/iat  lie  ivas  active  herein,  or  the  person  by  ivhom  this  sacrifceva.': 
performed ;  and  consequently  this  -was  such  an  instance  of  male-administration,  that, 
for  it,  the  high  priesthood -was  taken  from  that  branch  of  Aaron's  Jamilti,  in  lehich  it 
then  Teas,  and  t-^nsferrrd  to  another. 


264  OF  Christ's  priestly  office. 

Again  the  priesthood  itself  was  not  designed  to  continue  for 
ever,  but  only  during  that  dispensation ;  after  which,  there  was 
to  be  no  altar,  priests  nor,  sacrifice :  But  Christ's  priesthood, 
as  it  was  unalienable,  so  it  could  never  be  forfeited  by  male- 
administration,  or  descend  to  any  other ;  thejiefore  he  is  said  to 
be  a  Priest  for  ever,  which  seems  to  be  the  meaning  of  that 
scripture,  in  which  his  priesthood  is  considered,  as  different 
from  the  Levitical  priesthood,  as  tfiose  priests  xverc  made  xvith- 
out  an  oath  ;  but  this  ivith  an  oath,  by  hitn  that  said  unto  him. 
The  Lord  sxvare,  andxvill  not  reperit.  Thou  art  a  priest  for  ever, 
chap.  vii.  21.  which  oath  not  only  signifies  the  establishing  of 
him  in  his  priesthood,  but  it  secured  to  him  that  he  should  ne- 
ver fall  from  it. 

There  are  other  things  in  which  Christ's  priesthood  differs 
from  that  of  the  priests  under  the  law,  in  that  theij  entered  in- 
to the  holy  places  made  xvith  hands,  but  Christ  into  heaven  it  self 
chap.  ix.  7.  compared  with  ver.  24.  and  then  it  was  only  the 
high  priest  that  was  to  enter  into  the  holy  of  holies  :  But,  as  the 
apostle  observes,  that  under  the  gospel,  in  the  virtue  of  Christ's 
sacrifice,  all  believer's  are  admitted  into  the  holiest  of  all,  that 
is,  they  have  access  through  faith,  into  the  presence  of  God,  by 
fhe  blood  of  Jesus. 

And  lastly,  under  the  law,  there  was  a  certain  order  of  men 
that  were  priests,  and  yet  all  the  people  were  not  so ;  but,  under 
the  gospel-dispensation,  believers  are  staled,  an  hc-ly  and  a  roy- 
al priesthood,  and  the  sacrifices  they  offer  vp,  are  spiritual  sac- 
rifices, acceptable  to  God,  by  Jesus  Christ,  1  Pet.  ii.  5,  9.  And 
this  leads  us, 

2.  To  consider  Christ's  priesthood,  as  typified  by  Melchize- 
flek,  concerning  whom  it  is  said,  in  Gen.  xiv.  18,  19,  20.  that 
Melchizedek,  king  of  Salem,  brought  forth  bread  and  wine 
to  Abraham,  returning  from  the  slaughter  of  the  kings;  and  he 
7vas  priest  of  the  most  high  God,  and  he  blessed  him,  &c.  And 
this  is  referred  to,  as  tending  to  set  forth  Christ's  priesthood,  in 
Psal..  ex.  4.  The  Lord  hath  sxvorn  and  xvill  not  repent;  thou 
art  a  priest  for  ever  after  the  order  of  Melchizedek ;  and  the 
apostle,  in  Heb.  vii.  refers  to  these  scriptures,  which  are  the 
only  places  of  the  Old  Testament  where  this  is  mentioned,  and 
applies  them  to  Christ's  priesthood  as  containing  many  thinc>;s 
which  were  not  typified  by  the  Aaronical  priesthood.  And  it 
may  be  observed,  that  when  the  apostle  enters  on  this  subject, 
he  premises  this  concerning  it,  that  it  contained  a  very  great 
difficulty,  as  he  says.  Of  whom  [i.  e.  Melchizedek]  we  have  ma^ 
ny  things  to  say,  and  hard  to  be  uttered,  Heb.  v.  11.  that  is, 
hard  to  be  explained,  so  as  to  be  fully  understood ;  it  will  be 
no  strange  thing  therefore  if  we  cannot  fully  explain  it,. or  as- 
sert some  things  concerning  it^  which  are  only  probable ;  and 


OF  Christ's  priestly  office.  265 

certainly  this  observation  of  the  apostle  should  induce  us  to 
treat  on  this  subject  with  the  greatest  humility  and  modesty. 
As  to  what  we  have  to  say  concerning  it,  I  hope  we  shall  ad- 
vance nothing  contrary  to  the  analogy  of  faith,  how  difficult  so» 
ever  some  phrases,  used  in  scripture,  relating  thereunto,  may 
seem  to  be :  And  the  method  in  which  we  shall  proceed,  shall 
be  ;  frst^  to  enquire  who  this  Melchizedek  was ;  andy  seco?id/yy 
how  we  have  herein  an  eminent  type  of  Christ's  priesthood  in 
some  things,  in  which  it  was  not  shadowed  forth  by  the  Aaron- 
ical  priesthood. 

We  shall  now  enquire  who  this  Melchizedek  probably  was  ; 
and  here  we  pass  by  the  conjecture  of  some  who  lived  in  an 
early  age  of  Christianity,  whom  Epiphanius  mentions  *,  who 
supposed  that  he  was  the  Holy  Ghost ;  which  appears  to  be  a 
very  absurd  notion,  inasmuch  as  we  never  read  in  scripture,  of 
the  Holy  Ghost's  appearing  in  the  form  of  a  man,  iu)r  of  his 
performing  any  of  those  offices  which  belong  to  the  Mediator  ; 
and  therefore  it  is  equally  contrary,  to  the  tenor  of  scripture,  to 
call  him  the  priest  of  the  most  high  God,  as  it  is  to  call  the 
Father  so ;  and  thus  Melchizedek  is  styled,  in  the  scripture  we 
are  explaining.  I  shall  add  no  more,  as  to  this  ungrounded 
opinion  ;  but  proceed  to  consider  that  which  is  more  common- 
ly acquiesced  in,  namely, 

Firsty  That  he  was  a  man  :  But  when  it  is  farther  enquired, 
what  man  ?  there  are  three  different  opinions  relating  hereunto. 

(1.)  The  Jews  generally  conclude  that  he  was  Shem,  the  son 
of  Noah,  as  also  do  many  other  ancient  and  modern  writers, 
who  pay  a  deference  to  their  authority  and  reasoning  f .  The 
principal  thing  that  induces  them  to  be  of  this  opinion,  is,  because 
it  appears,  from  scripture-chronology,  that  Shem  was  living  at 
that  time,  when  Abraham  returned  from  the  slaughter  of  the 
kings  \.  And  they  farther  add,  that  Shem,  having  received 
the  patriarchal  benediction  from  his  father,  might  truly  be 
reckoned  the  greatest  man  in  the  church,  aiid  that  both  as  a 
priest  and  a  king,   as  Melchizedek  is   described  to  be.     But 

*   Viil.  Uphiph.  Ilcer.  Page  67-  §  7-  f  ^Imons;-  the  latter,  is  the  learned  Dr. 

LiShtfuot.  See  his  Works,  Vol.  I.  Page  12.  and  Vol.  II.  Page  327.  t  IFe  have 
ito  account  of  the  year  when  this  battle  was  fought ;  tut  it  is  evident  that  it  ivas- 
before  hnac  was  born,  and  consequently  before  Abraham  had  lived  25  years  in  the 
kind  of  Canaan.  And  thai  Shem  was  then  living,  appears  from  hence,  that  from 
the  Jlood  to  AbrahartC s  coming  into  the  land  of  Canaan,  was  427  years,  as  appears 
by  considering  the  sum  total  o/  the  years  of  the  lives  of  the  patriarchs,  mentioned 
in  Gen.  xi.  10.  ii  seq.  and  also  that  Terah  was  130  years  old  when  Abraham  was 
6m  It,  as  appears,  by  comparing  Gen.  \'i.  3'2.  vy/'M  Acts  vii.4.  and  Gun.  xu. 4.  and 
by  considering  Abraham  as  75  years  old,  as  it  is  there  said  he  was,  when 
he  left  llaran.  .Vo^f  Sliem  was  born  98  or  100  years  before  the  food,  as  appears  by 
iiomparing  <icn.  v.  32.  with  cliap.  xi.  10.  and  vii.  11.  Therefore,  when  Abraiiam 
vent  out  of  his  country  into  the  land  of  Canaan,  Shem  was  525  or  527  years  old,- 
and,  when  Shem  died,  he  was  600  years  old.  Gen.  xi.  10,  11.  therefore  Shem  lived 
more  than  half  a  hundred  nears  after  this  battle  wusfovght., 


26'6  OF  Christ's  priestly  office. 

there  are  two  very  considerable  objections  against  this  opinion^ 
which  have  weight  enough  in  them,  if  not  to  overthrow  it,  at 
least  to  make  it  very  doubtful :  namely, 

1st,  That  Shem's  father,  mother,  and  descent,  together  with 
the  beginning  of  his  life,  and  afterwards  the  end  thereof,  were 
well  known,  the  year  when  he  was  born,  and  the  time  that  he 
lived,  being  particularly  mentioned  in  scripture ;  and  therefore 
the  apostle  could  not  say  concerning  him,  as  he  does  concern- 
ing Melchizedek,  that  he  was  without  father^  without  mother, 
"Without  descent  having  neither  heginning  of  days  ^nor  end  of  life; 
meaning,  as  most  expositors  suppose^  that  he  was  so,  because 
these  were  not  known,  or  mentioned  in  scripture. 

^dlij.  It  is  very  plain  from  scripture,  that  Shem's  place  of 
abode  was  not  in  the  land  of  Canaan,  and  therefore  he  could 
not  be  said  to  be  king  of  Salem,  that  is  as  it  is  understood  by  the 
greatest  number  of  expositors,  of  Jerusalem  ',  since  this  was  the 
seat  of  the  posterity  of  Ham,  one  of  Shem's  brethren  ;  accord- 
ingly from  Canaan,  his  son,  that  land  took  its  name.  This  evi- 
dently appears  fi-om  what  is  said  in  Gen.  x.  6—20.  where  the  Je- 
busite,  Emorite,  Hivite,  and  other  inhabitants  of  the  land  of 
Canaan,  are  said  to  be  the  descendants  of  Ham.  For  these 
reasons,  Melchizedek  does  not  appear  to  have  been  Shem. 

(2.)  There  is  one  learned  writer,  who  conjectures  that  this 
Melchizedek  was  Ham  *,  which,  indeed,  agrees  very  well  with 
the  place  of  his  residence :  But  there  are  other  things  which 
render  this  opinion  not  in  the  least  probable  ;  not  only  because 
the  same  thing  may  be  observed  of  Ham,  as  was  before  of 
Shem,  that  he  could  not  be  said  to  be  without  father,  without 
mother,  without  beginning  of  years,  and  end  of  life  :  But  it 
may  farther  be  said  concerning  him,  that  he  had  not  received 
the  patriarchal  benediction  from  Noah,  his  posterity  having 
had  a  curse  entailed  upon  them,  as  it  is  said,  in  Gen.  ix.  25. 
Cursed  he  Canaaii.  Therefore  some  question,  whether  Ham 
might  be  reckoned  a  member  of  the  church,  {a)  much  more  whe- 
ther he  deserved  to  be  called  a  priest  of  the  most  high  God,  and 
king  of  righteousness;  though  it  is  true,  this  author  f  supposes, 
that  Ham  was  not  cursed  by  Noah,  but  only  Canaan  his  son, 
and  his  posterity ;  therefore  he  might  have  been  an  excellent 
person,  and  deserved  the  character  given  of  Melchizedek.  But 
there  are  very  few  who  will  be  convinced  by  this  method  of 
reasoning ;  and  therefore  we  pass  it  over,  and  proceed  to  con- 
sider, 

(3.)  That  the  greatest  part  of  divines  suppose,  that  it  is  not 
only  the  safest,  but  most  probable  way  of  solving  this  difficult}-, 
to  confess,  that  it  is  impossible  to  determine  who  he  was,  and 

*  SeeJurieiCs  critical  history,  vol.  I.  chap.  11.  f  See  critical  history,  vol.  I.  page  110- 
(a)  As  yet  there  was  no  church. 


OF  CHRIST  S    PRIESTLY  OfFICi:.  26f 

that  the  Holy  Ghost  has  purposely  concealed  this  matter,  from 
us,  that  he  might  be  a  more  eminent  type  of  Christ ;  and 
therefore  they  suppose  him  to  have  beeii  a  certain  unknown 
king  and  priest  residing  at  Jerusalem,  at  that  time  when  Abra- 
ham was  met  by  him,  and  that  this  ought  to  put  a  full  stop  to 
all  farther  enquiries  about  him :  upon  which  account,  it  may 
well  be  said,  concerning  him,  that  he  was  without  father,  with- 
out mother,  ^c.  that  is,  these  were  not  known ;  and  what  does 
not  appear  to  be,  is  sometimes  said,  in  scripture,  not  to  be. 
Thus  concerning  their  opinion,  who  suppose  that  he  was  a 
man. 

Secojidlif^  There  is  another  opinion  concerning  him,  which 
though  not  so  commonly  received  as  the  first  and  third  above 
mentioned,  which  though  probably  it  may  not  be  without  some 
difficulties  attending  it,  yet  it  very  much  deserves  our  conside- 
ration, namely,  that  Melchizedek  was  our  Lord  Jesus  Christ 
himself,  assuming,  at  that  time,  the  form  of  a  man,  and  per- 
sonating a  priest  and  a  king,  as  he  did  on  several  occasions, 
designing  thereby  to  prefigure  his  future  incarnation  *(a)  And 
it  is  argued  in  defence  of  this  opinion, 

Ist^  That  when  the  apostle  describes  him  as  king  of  Salem,  he 
does  not  hereby  intend  Jerusalem,  or  that  at  that  time,  he  resided 

*  This  opitiion  is  viaintcdTied  by  Cunmus,  [Vid.  ejusd.  Itepub.  Hebr.  Lib,  III. 
cap.  3.]  U7id  some  others  after  him. 

(o)  "  Some  insist  that  he  is  none  otlier  than  the  Son  of  God  himself,  who,  as- 
suming the  appearance,  or  reality,  of  humanity,  exhibited  to  Abraham  an  early 
picture  of  his  tuture  priesthood. 

"  This  is  all  over  contemptible. — 1.  Because  every  high  priest  is  taken  from 
among  men ;  the  appeararice  of  humanity  is  not  enough. — 2.  Because  if  he  was  at 
that  time  a  priest,  and  discharged  the  duties  of  his  office,  he  mustliave  "  suffered 
often,"  (twice)  "  from  the  beginning  of  the  woi'ld;"  and  not  "  by  the  once  of- 
fering up  of  himself  have  for  ever  perfected  them  who  are  sanctified  :"  then, 
moreover,  Abraham  would  have  received  the  promised  blessing,  contrary  to  the 
scriptures  :  and,  in  fine,  the  appearance  of  the  Son  of  God,  as  the  Son  of  Mary, 
was  superfluous.  If,  to  avoid  those  absurdities,  it  be  alleged  that  though  he  ap- 
peared as  a  priest,  he  did  not  discharge  the  duties  of  his  office :  then,  in  the  first 
place,  he  is  tlegraded  into  a  mere  pageant,  an  officer  without  functions  ;  and,  in 
the  second  place,  he  is  stripped  of  all  typical  character:  for  the  priest  who  nei- 
llier  sacrifices,  nor  intercedes,  can  never  be  a  tjpc  of  one  who  does  both. — 3.  Be- 
cause, if  Melchisedec  was  the  Son  of  God,  whether  in  real  humanity,  or  only  in 
its  appearance,  he  must  have  been  a  type  of  himself;  the  ideas  of  identity  and  si. 
vtilarity  are  confounded ;  and  Paul  histead  ot  saying,  ap-ays/ai/zsvoc  l(euiu>%Qbi„ 
that  he  was  "  made  like  to  the  Son  of  God,"  should  have  said,  av  o  u/oc  7s  0»,  that 
he  was  the  Son  of  God. — i.  Because  it  would  be  uuwortliy  the  manly  sease  of 
Paul,  to  say  nothing  of  iVisp/rnfjow,  to  labour  through  a  long  dissertation  to  prove 
%  mere  truism,  which  it  would  disgrace  an  ideot  to  utter,  and  insult  a  child  to 
oiler  for  information ;  namely,  that  Messiah's  priesthood  was  very  like  itself. — 
6.  Because  it  would  be  extremely  irreverent  to  suppose,  that  the" adorable  God 
lifted  up  his  hand  and  swore,  tl^liis  Son's  priesthood,  should  be  like  his  Son's 
priesthood.  An  identical  pro^ition  does  not  require  such  a  solemn  confir- 
mation." 

Gbay  OS  PErssTnooD 


268  OF  Christ's  peiestly  office, 

there  :  But,  as  he  explains  it,  in  the  words  immediately  follow- 
ing, it  implies,  that  he  was  king  of  peace,  as  this  word  Salem 
signifies ;  and  accordingly  he  is  set  forth  by  two  of  those  glo- 
rious titles,  which  are  given  him  elsewhere  in  scripture,  name- 
ly, king  of  righieousness,  as  it  is  said  concerning  him,  that  a 
king  shall  rise  and  prosper,  who  is  called.  The  Lord  our  righ- 
teousness, Jer.  xxiii.  5,  6.  and  likewise,  The  Prince  of  Peace, 
Isa.  ix.  6.  And  that  which  makes  this  opinion  more  probable, 
is,  that  it  doth  not  appear  that  Jerusalem  was  called  Salem, 
which  is  supposed  to  be  a  contrrctionof  the  word  Jerusalem, 
till  some  ages  after  this;  for,  till  David  conquered  it,  it  was 
commonly  known  by  the  name  of  Jebus,  1  Chron.  xi.  4. 

2dly,  The  apostle's  description  of  him,  as  being  -without  fa- 
ther, Tvithout  mother,  rvithout  descent,  having  neither  beginning 
of  days,  nor  end  of  life,  is  rather  applicable  to  a  divine  Person 
than  a  mere  man.  And  as  for  the  sense,  which  is  generally 
given  of  these  words,  namely,  that  he  was  without  father,  cifc. 
because  no  mention  is  made  thereof  in  scripture,  viz.  in  those 
two  scriptures  in  the  Old  Testament,  in  which  he  is  spoken  of; 
this  seems  more  strained  and  forced,  than  to  understand  them 
according  to  the  proper  sense  of  the  words ;  and,  if,  indeed, 
this  imports  nothing  else,  but  the  silence  of  scripture,  widi  re- 
lation thereunto,  there  are  many  other  persons  who  have  as 
great  a  right  to  this  character  as  Melchizedek ;  as  Job,  Elijah, 
&fc.  whereas  Melchizedek  is  thus  described,  as  distinguished 
from  all  others. 

To  this  we  may  add,  (which  will  farther  strengthen  this  ar- 
gument) what  the  apostle  says,  that  in  this  respect,  he  was  77iade 
like  the  Son  of  God,  that  is,  as  is  generally  supposed,  a  type  of 
him.  Now,  if  his  being  \f\\.\\o\x\.  father,  mother,  descent,  &c.  in 
the  common  acceptation  of  the  words,  be  inconsistent  with  his 
being  a  type  of  Christ  to  the  church,  in  Abraham's  time,  then 
certainly  that  cannot  be  the  sense  thereof;  for  he  was,  without 
iloubt,  a  type  of  his  priestly,  and  kingly  office  to  him,  and  the 
church,  in  his  days,  as  well  as  to  those  who  lived  in  following 
ages.  Nov/,  that  he  could  not  be  a  type  thereof  to  many,  who 
lived  in  that  age,  is  evident ;  for  they,  who  lived  in  the  place 
where  he  was  born  and  died,  knew  his  father,  mother,  descent, 
beginning,  or  end  of  life  ;  therefore  he  was  no  type  of  Christ's 
eternal  priesthood  to  them.  And  as  for  Abraham,  though  he 
might  not  know  his  father,  mother,  or  descent,  or  the  exact 
time  when  he  was  born,  and  so,  in  that  respect  he  might,  in 
part,  be  made  like  to  the  Son  of  God,  to  him,  as  signifying, 
that  his  priestlv  office  was  not  derived  by  descent,  as  the  Aa- 
ronical  priestiiood  descended  from  i^jjfents  to  children :  yet  he 
could  not  be  a  type  of  the  everlasting  duration  of  Christ's 
priestly  office  since  he  was  then  no  more  without  end  of  days, 


OF  CHRIST  S  PRIESTLY  OFFICE.  269 

in  the  common  sense  in  which  that  expression  was  taken,  than 
Abraham,  or  any  other  who  lived  with  him,  who  could  not  be 
supposed  to  know  the  time,  or  place,  of  their  death.  And,  if, 
according  to  the  common  opinion,  Melchizedek  is  said  to  be 
without  father,  mother,  descent,  ^c,  because  there  is  no  men- 
tion thereof  in  scripture,  this  could  not  be  a  type  to  Abraham, 
or  any  other,  before  the  word  of  God  was  committed  to  wri- 
ting. 

3dli/,  There  is  another  thing,  which  may  be  observed  in  the 
apostle's  description  of  him,  Heb.  viii.  8.  when  he  says,  that 
he  liveth^  (a)  and  accordingly  is  opposed  to  those  priests  that  </?f, 
by  which  he  seems  to  be  described  as  immortal,  and  so  oppos- 
ed to  mortal  men.  It  is  not  said,  that  he  once  lived,  and  that  we 
have  no  mention  made  of  the  time  of  his  death,  but  he  liveth^ 
which  sbme  conclude  to  be  an  ascription  of  that  divine  perfec- 
tion to  him,  whereby  he  is  styled  the  living  God,  or,  as  it  is* 
said  in  one  of  the  following  verses.  He  ever  liveth^  ver.  25.  to 
denote  his  eternal  priesthood;  or,  as  he  says  concerning  him- 
self elsewhere,  I  am  he  that  liveth,  and  was  deady  and  behold  I 
am  alive  for  everinore^  Rev.  i.  8. 

Afthly,  That  which  still  makes  this  opinion  more  probable,  is 
the  consideration  of  the  place,  where  they,  who  defend  the 
other  side  of  the  question,  suppose  he  lived,  and  the  people  to 
whom  he  ministered  as  a  priest,  which  seems  not  agreeable  to 
the  character  given  him,  as  the  greatest  priest  on  earth.  The 
inhabitants  of  Jerusalem,  at  that  time,  were  idolaters,  or  at 
least,  they  had  no  relation  to  the  church  of  God,  which  was 
then  seated  in  Abraham's  family ;  for,  when  Abraham  sojourn- 
ed in  Gerar,  not  many  miles  distant  from  it,  in  the  south-west 
border  of  the  land  of  Canaan,  he  gives  this  description  of  it, 
that  he  thought  surely  the  fear  of  God  was  not  in  this  place  ; 
and  it  can  hardly  be  supposed  that  Jebus,  or  Jerusalem,  was 
much  better.  If  the  Canaanites  had  been  members  of  the  true 
church,  Abraham  would  not  have  lived  as  a  stranger  and  so- 
journer amongst  them,  not  desirous  to  converse  with  them. 
Since  therefore  Jerusalem,  or  Salem,  was  inhabited  by  those 
who  were  not  worshippers  of  the  true  God,  how  could  Melchize- 
dek be  said  to  be  their  priest,  or  a  minister  in  holy  things  to  them  ? 
for,  though  an  holy  man  may  be  a  king  over  a  wicked  people, 
such  an  one  cannot  well  be  said  to  be  a  priest  to  those,  who  de- 
sire not  to  be  found  in  the  exercise  of  God's  true  worship. 

Sthh/y  It  seems  farther  probable,  that  Melchisedek  was  not 
a  priest,  or  king,  whose  usual  place  of  residence  was  Jerusalem, 
where  he  administered  and  reigned,  inasmuch  as  we  do  not  read 
that  Abraham,  at  any  other  time,  conversed,  or  joined  with  him 
in  worship,  though  the  place  where  he  sojourned  was  but  a  few 
CaJ  He  liveth  for  any  thing' to  the  contrary  shev/n  in  hi^  histojy. 

Vol.  II.  Mm 


270  OF   CHRIST'S  PRIESTLY   OFFICE. 

miles  distant  from  it,  wiiich  we  can  hLirclly  suppose  that  he 
would  have  neglected  to  do,  or  that  we  should  have  had  no  ac- 
count of  any  intercourse  between  these  two  men,  (who  must  be 
reckoned  the  greatest  and  best  that  lived  on  earth)  besides  that 
mentioned  in  the  scripture  we  are  now  considering. 

Gthh/^  This  may  be  larther  argued,  from  what  the  apostle 
says,  that  Meichisedek  blessed  Abraham,  and  infers,  from 
thence,  that  he  was  superior  to  him,  inasmuch  as  the  less  is  bles- 
sed of  the  better^  Hcb.  vii.  7.  There  are  but  two  senses  in  which 
a  p^rsoa  is  said  to  bless  another  ;  the  one  is,  bv  praying  for  a 
blessing  on  him,  or  as  God's  messenger,  signifying,  that  he 
■would  bless  him  ;  and  the  other  is,  by  conferring  blessedness 
upon  him,  or  making  him  blessed.  Now,  if  Meichisedek  had 
only  blessed  .Vbraham,  in  the  former  of  these  senses,  which  he 
might  have  done,  had  he  been  a  mere  man,  the  apostle  could 
*not  have  inferred  frotn  hence,  his  superiority  to  Abraham ;  for 
the  lowest  of  men  may  in  this  st^^nse,  bless  the  greatest,  that  is, 
prav  for  a  blessing  on  them,  and  God  might  employ  such  to  de- 
clare to  others  that  they  arc  blessed ;  yet  it  would  not  follow, 
from  hence,  that  thc}^  are,  in  this  respect,  greater  than  them. 
Meichisedek  blessed  Abraham,  and  therefore,  as  the  apostle  in- 
fers, v%-as  greater  than  him,  and  consequently  he  blessed  him, 
by  making  him  blessed,  or  conferring  some  of  those  blessings, 
which  he  has  to  bestov/,  as  a  divine  Person,  the  Fountain  of 
blessedness. 

These  are  the  most  material  arguments  which  are  brought 
in  defence  of  this  opinion ;  from  whence  it  seems  probable,  that 
our  Saviour  on  this  occasion  assumed  the  form  of  a  Man,  as  he 
often  did,  and  appeared  to  Abraham  with  the  mien  and  likeness 
of  a  King  and  Priest ;  as  he  is  said  elsewhere  to  appear  to  Joshua. 
in  the  form  of  a  warrior,  with  his  sword  drav/n  in  his  hand,  and 
soon  discovered  to  him  who  he  was ;  so  we  may  suppose,  thtit 
at  this  time,  he  appeared  to  Abraham  as  a  King,  and  a  Priest, 
and  discovered  to  him  who  he  was,  and  the  right  he  had  to  the 
spoils  he  had  gained,  of  v/hich  he  accepted  the  tithes,  partly,  to 
signify  that  this  was  to  be  the  way  in  which  the  priesthood  was 
to  be  supported  in  future  ages  ;  but  principally  to  give  herein  a 
type  of  that  divine  homage,  which  we  owe  to  him,  as  the  Priest 
and  King  of  his  people.  I  will  not  be  too  tenacious  of  this  side 
of  the  question,  but,  to  me,  it  seems  the  more  probable,  especi- 
ally if  what  is  objected  against  it  does  not  weaken  the  force  ot 
the  arguments  brought  to  support  it ;  which  is  now  to  be  con- 
sidered. 

Object.  1.  The  place  of  Melchisedek's  residence  is  said  to  be 
Salem,  or  Jerusalem,  in  the  land  of  Canaan,  where  he  was  a  king 
and  priest.  Now  this  could  not  be  said  of  our  Lord  Jesus 
Christ ;  for,  as  his  kingdom  was  not  of  this  world,  so  he  never 
resided,  or  fixed  his  abode  in  any  part  of  it  before  his  incarnu- 


OF  Christ's  priestly  office.  271 

tion.  It  is  true,  he  sometimes  appeared  then  in  the  form  of  a 
Man,  or  an  Angel,  that  he  might  occasionally  converse  with 
his  people;  yet  he  never  continued  long,  or  dwelt  amongst  them, 
till  he  was  made  flesh;  whereas,  Meichizedek  seems  to  be  de- 
iscnbed  as  an  inhabitant  ot  the  land  of  Canaan,  dwellhig  in  Sa- 
Icni,  therefore  it  cannot  be  meant  oi  him. 

Andzv.  Tnis  objection  takes  some  things  for  granted,  that 
will  not  readily  be  allowed,  by  those  who  entertain  the  contra- 
ly  way  of  thinking,  viz.  that  Salem  is  the  name  oi  a  place,  and 
that  there  he  resided  ;  whereas  it  may  be  replied  to  this,  that  it 
is  rather  a  character  of  his  person  ;  for,  if  Tzedek  be  a  charac- 
ter of  his  person,  as  signifying  righteousness,  why  should  it  be 
denied  that  Salem,  from  the  Hebrew  word  Shidom,  is  also  a 
glorious  character,  belonging  to  his  person  r  especially  consid- 
ering the  apostle  explains  both  of  them  in  this  sense,  when  he 
says,  that  these  words,  by  interpretation,  are,  King-ofrig-fiteoiis- 
7ZCW,  and  King-  of peace^  Hcb.  vii.  2.  and,  if  this  be  true,  there 
is  no  force  in  the  other  part  of  the  objection,  taken  from  his  re- 
siding in  any  particular  place  before  his  incarnation. 

Ohject.  2.  It  is  farther  objected,  that  our  Saviour  is  said  to 
be  a  Priest,  after  the  order  of  Melchisedek^  chap.  vii.  17.  and  it 
is  also  added,  that  after  the  similitude  of  Melchisedek  there 
ariseth  another  Priest^  ver.  15.  meaning  our  Saviotir;  there- 
fore he  cannot  be  the  same  person  with  Melchisedek. 

Ansrv.  This  objection  is  much  more  material  than  any  other, 
which  is  brought  against  this  opinion,  which,  I  am  apt  to  think, 
determines  the  sentiments  of  many,  who  give  into  the  common- 
ly received  opinion  concerning  him  :  But,  as  it  ought  to  be  con- 
sidered, whether  the  arguments,  in  defence  of  the  other  side  of 
the  question,  be  conclusive ;  so  it  may  be  replied  to  it ;  that 
Christ  might  be  called  a  Priest,  after  the  order  of  Melchisedek, 
though  he  were  the  person  intended  by  him,  if  we  take  the 
words  in  this  sense ;  viz.  that,  by  his  appearing  in  the  form  of 
a  Priest  and  a  King  to  Abraham,  he  afforded  a  type,  or  figure, 
of  what  he  would  really  be,  and  do,  after  his  incarnation,  and 
herein  gave  a  specimen  of  his  Priestly  and  Kingly  office,  which 
he  would  afterwards  execute.  And  this  might  as  well  be  said 
to  be  a  type  hereof,  as  any  of  his  appearances,  in  the  form  of 
a  man,  were  typical  of  his  incarnation,  which  divines  generally 
call  a  prelibation  thereof,  which  differs  very  little  from  the  sense 
of  the  word  ti/pe. 

As  to  what  is  said  concerning  another  Priest,  arising  after 
the  .similitude  of  Melchisedek,  though  it  may  be  reckoned  a  strong 
objection  against  our  argument ;  yet  let  it  be  considered,  that 
aft-i^r  the  similitude  of  Melchisedek,  imports  the  same  thing  as 
after  tl>e  order  of  Melchisedek  ;  and  so  it  signifies,  that  there 
is  a  similitude,  or  likeness,  between  whjit  he  then  appeared  to 


•■272  OF  Christ's  priestly  office. 

be,  and  what  he  really  was,  after  his  incarnation.  And  as  for 
his  being  called  another  Priest^  that  does  not  imply  that  he  was 
a  Priest  different  from  Melchisedek,  but  from  the  priests  under 
the  law ;  for  the  apostle,  as  appears  by  the  context,  is  com- 
paring Christ's  Priesthood  with  the  Aaronical ;  and  therefore, 
when  he  executed  his  Priestly  office,  after  his  incarnation,  he 
might  well  be  styled  another  Priest,  that  is,  a  Priest  not  de- 
scending from  Aaron,  but  the  anti-type  of  Melchisedek,  as  pre- 
figured by  this  remarkable  occurrence. 

Thus  concerning  that  difficult  question,  who  Melchisedek 
Was  ?  All  that  I  shall  add  is,  whedier  it  were  Christ  himself, 
or  some  other  person,  yet  it  is  evident  that  there  was  herein  a 
very  eminent  type  of  Clirist's  Kingly  and  Priestly  office ;  and 
more  especially  of  his  Priestly,  as  containing  in  it  several  things 
that  were  not  shadowed  forth  by  the  Aaronical  priesthood  ;  par- 
ticularly, though  the  Aaronical  priesthood  contained  a  type  of 
Christ's  making  atonement,  by  shedding  his  blood  ;  yet  there 
was  nothing  in  it  that  typified  the  glory  of  his  Person,  his  im- 
mortality and  sinless  perfection,  the  eternal  duration  of  his 
Priesthood,  or  his  being  immediately  raised  up  by  God,  for  that 
end  J  nor  was  there  herein  a  type  of  the  Kingly  and  Priestly  of- 
fice of  Christ,  as  belonging  to  the  same  Person,  since  the  priests 
under  the  laAV  were  not  kings,  nor  the  kings  priests. 

Moreover,  Melchisedek's  being  represented  as  without  Jh' 
ther,  without  mother,  without  descent,  having  neither  beginning' 
of  days,  nor  end  of  life,  plainly  signifies,  that  the  execution  of 
his  priestly  office  depended  immediately  on  God,  who  raised 
him  up,  as  an  extraordinary  Person,  for  this  end,  as  well  as  that 
he  remains  a  Priest  for  ever ;  so  that,  if  we  take  both  these  types 
together,  we  have  a  very  plain  and  clear  representation  of  Christ's 
Priestly  office.     And  this  leads  us  to  consider, 

III,  The  necessity  of  Christ's  executing  this  part  of  his 
Priestly  office,  which  consists  in  his  making  satisfaction  to  di- 
vine justice.  This  is  generally  denied  by  those  who  oppose  his 
divinity  j  and  particularly  the  Socinians,  who  maintain,  that  God 
pardons  sin  without  satisfaction.  CaJ  And  others,  who  do  not 

fa  J  "That  death  is  a  punishment  for  sin,  and  that  all  mankind  are  by  death  cf 
fered  as  a  sacrifice  for  sin,  is  not  only  a  doctrine  of  revealed  Religion,  but  the  plain 
dictate  of  Reason.  For,  though  it  is  Revelation  alone  that  can  teach  us,  how 
God  threatened  death  as  the  punishment  of  a  particular  sin,  yet  Reason  must  be 
obliged  to  acknowledge,  that  men  die,  because  they  are  sinners.  But  if  men  die. 
t>€cause  they  are  sinnets,  and  Reason  itself  must  receive  this,  as  the  most  justi- 
ciable cause  of  Death  ;  then  Reason  must  allow,  that  the  death  of  all  mankind  is 
appointed  by.the  true  God,  as  a  sacrifice  for  sin.  But,  if  Reason  must  acknow- 
ledge the  death  of  all  mankind  as  a  sacrifice  for  sin,  then  it  can  have  no  just  ob- 
jection against  the  sacrifice  of  Christ,  because  it  was  human. 

Revelation,  therefore,  teaehes  nothing  more  liard  to  be  believed  on  this  point, 
ihaii  KeasoiJ  teaches.    For.  if, it  be  just  and  fit  in  God,  to  ap^:ir  and  devote  aV 


OF  Christ's  priestly  office.  2Z3 

altogether  deny  the  satisfaction  of  Christ,  suppose,  that  God 
might  have  pardoned  sin  without  it ;  but  that  it  was  more  ex- 
pedient to  make  a  demand  of  it,  than  not,  inasmuch  as  his  hon- 
our, as  the  Governor  of  the  world,  is  secured  thereb}-,  and  there- 
fore that  his  demanding  satisfaction,  is  the  result  of  his  will ; 
and  accordingly,  that  he  might  have  required  and  accepted  of  a 
satisfaction,  less  valuable  than  what  was  given  him  by  our  Sa- 
viour :  This  opinion  is  equally  to  be  opposed  with  the  former, 
as  derogatory  to  the  glory  of  the  divine  perfections. 

Now,  when  we  assert  the  necessity  of  satisfaction,  we  mean, 
that  God  could  not,  in  consistency  with  his  holiness  and  justice, 
pardon  sin  without  it ;  and  that  no  satisfaction,  short  of  that 
which  Christ  gave,  is  sufficient  to  answer  the  end  designed  there- 
by, or  worthy  to  be  accepted  by  God,  as  a  price  of  redemption. 

And,  when  we  assert  that  satisfaction  was  necessary-,  we 
would  be  understood  as  intending  it  in  the  same  sense,  as  for- 
giveness of  sin,  or  salvation  is  so  ;  the  necessity  hereof  being 
conditional,  or  founded  on  this  supposition,  that  God  designed 
to  save  sinners.  This,  indeed,  he  might  have  refused  to  have 
done,  and  then  theie  would  have  been  no  room  for  satisfaction 
to  be  given  to  his  justice  :  But,  since  God  designed  to  be  recon- 
ciled to  his  people,  and  to  bring  them  to  glory,  we  cannot  but 
assert  the  necessity  of  satisfaction  in  order  thereunto ;  and,  to 
prove  this,  let  it  be  considered, 

1.  That  the  necessity  hereof  appears  from  the  holipess  of 
God ;  and  accordingly, 

(1.)  Inasmuch  as  he  is  infinitely  perfect,  he  cannot  but  will 
and  love  that  which  is  most  agreeable  to  his  nature,  and  which 
contains  the  brightest  display  of  his  image,  which  consists  in 
righteousness  and  true  holiness,  as  it  is  said.  The  righteous 
Lord  loveth  righteousness y  Psal.  xi.  7.  And  it  follows,  from 
hence, 

(2.)  That  he  cannot  but  hate,  and  have  an  infinite  aversion 
to,  whatever  is  contrary  hereunto ;  for,  if  his  love  of  holiness  be 
founded  in  the  perfection  of  his  nature,  then  his  hatred  of  sin, 
which  is  opposite  to  it,  must  be  founded  therein :  Thus  it  is  said. 
Thou  art  of  purer  eyes  than  to  behold  evil^  and  canst  not  look  on 
iniquity^  Hab.  i.  13.  and  elsewhere,  Thou  hatest  all  workers  of 
iniquity^  Psal.  v.  5.  Now  God's  hating  sin,  consists  in  his  in- 
finite opposition  to  it,  and  so  it  is  natural  to  him,  or  in  his  will, 
to  punish  it ;  and  consequent  thereunto,  in  his  actual  punishing 
of  it.  If  the  first  of  these  be  necessary,  the  others  must  be  so 
likewise ;  or,  if  he  be  an  holy  God,  he  cannot  but  determine  to 
punish  sin,  and  afterwards  put  his  determination  in  execution. 


men  to  death,  as  tlie  proper /(u.-uVm^Mr  of  their  sins ;  how  can  it  be  proved  to  be 
unjust  and  unlit  in  OoJ,  to  receive  the  death  of  Jesus  Christ,  for  the  same  ends  f" 

UU.MAX  R£Ai>O.V. 


274  OF  CHRIST^S  PRIESTLY  OFFICE. 

(3.)  It  is  fit  he  shoLiid  manifest  his  hatred  of  sin,  other- 
wise he  could  not  be  glorified  by  his  creatures,  a«  an  holy  God; 
for  he  cannot  have  the  glory  of  any  attribute  ascribed  to  him, 
unless  there  be  a  visible  display  thereof;  therefore  it  is  neces- 
sary to  demonstrate  his  hatred  of  sin,  by  punishing  it;  and,  hence 
an  obligation  arises  from  a  necessity  of  nature,  and  not  bare- 
ly from  an  act  of  his  will,  to  bring  to  condign  punishment 
ail  sin,  even  that  which  he  designs  to  pardon  :  But  this  could 
not  have  been  done  without  a  demand  of  satisfaction  to  be  giv- 
en, by  a  surety,  in  the  sinner's  behalf,  which  plainly  evinces  the 
necessitv  of  satisfaction,  which  was  the  thnig  to  be  proved. 

2.  This  farther  appears,  from  the  punishment  threatened  by 
the  law  of  God,  which  is  also  necessary.  For  the  understand- 
ing of  which,  let  it  be  considered, 

(1.)  That  God  cannot  but  give  a  law  to  intelligent  creatures, 
who,  as  such,  are  the  subjects  of  moral  government,  and  there- 
fore under  a  natural  obligation  to  yield  obedience  to  him  :  But 
this  they  could  not  do,  if  the  law  were  not  given  and  promul- 
gated. 

(2.)  It  was  necessary  for  God  to  annex  a  threatning  to  his 
law,  in  which  respect  punishment  v/ould  ■)e  due  to  those  who 
violate  it,  whereby  obed'ence  might  be  enforced,  and  that  fear, 
which  is  excited  by  it,  would  be  an  additional  motive  hereunto  ; 
otherwise  the  sinner  would  be  ready  to  conclude,  that  he  might 
go  on  jn  his  rebellion  against  God  with  impunity. 

(3.)  If  this  law  be  violated,  as  it  is  by  siix,  the  truth  of  God, 
as  the  result  of  the  threatning  annexed  to  it,  obliges  him  to 
punish  it,  either  in  pur  own  persons,  or  in  the  person  of  our 
Surety,  that  so  the  honour  of  his  law  might  be  secured,  which 
he  is  obliged  to  vindicate,  as  it  contains  a  bright  display  of  the 
glory  of  his  perfections. 

3.  If  God  could,  consistently  with  his  own  perfections,  par- 
don sin  without  satisfaction,  he  would  not  have  sent  his  well- 
beloved  Son  to  suffer  for  it.  This  plainly  appears  from  his  wis- 
dom and  goodness.  It  is  not  consistent  with  the  glor}^  of  his 
wisdom,  for  him  to  bring  about  a  thing  with  so  much  difficulty, 
and  with  such  displays  of  his  vindictive  justice,  in  punishing 
one  who  never  offended  him,  if  he  could  have  answered  the 
greaX  end  hereof  on  easier  terms  or  have  brought  about  the 
work  of  our  salvation  without  it ;  neither  does  it  consist  with 
his  goodness  to  inflict  piiishment,  where  it  is  not  absolutely  ne- 
cessary, since,  agreeably  to  this  p.^rtection,  he  delights  rather 
to  extend  compassion,  than  to  display  his  vindictive  justice,  it 
it  might  be  avoided.  Accordingly  he  is  described,  in  scripture, 
(speaking  after  the  manner  of  men)  as  punishing  sin  with  a  kind 
of  regret,  or  reluctancy,  Hosea.  xi.  8.  Thus  it  is  said  to  be  his 
strange  ivork^  Isa.  xxviii.  21.  and  that  he  doth  not  afflict  rv'rJ- 
i^^gly-,  nor  grieve  the  children  ofvwUy  Lnnj.  iii.  33.  baton  tlv 


OP  Christ's  priestly  office.  Z75 

other  hand,  dcUq-hteth  in  mercif^  Micah  vii.  IS.  Therefore  if  he 
coald,  consistently  with  his  perlections,  have  pardoned  sin  with- 
oiu  s.v;istaction,  he  could  not  have  conirnanded  the  sword  ol  his 
vindictive  justice  to  awake  against  the  man  that  is  his  fellow^ 
Zcch.  xiii.  r.  ds  an  expeJicut  to  bring  about  an  end,  that  might 
have  been  attained  without  it. 

Moreover,  it  God  couid  iiave  pardoned  sin  without  satisfac- 
tion, then  his  giving  his  own  Son  to  perform  it  for  us,  woukl 
not  have  been  sucti  a  wonderful  instance  of  divine  grace,  as  it 
is  represented  to  be  in  scripture  ;  for  it  could  not  have  been  the 
only  expedient  to  bnng  abotit  our  salvation,  if  satisfaction  were 
not  absolutely  necessary  thereunto,   (a J 

IV".  We  are  now  to  consider  what  kind  of  satisfaction  God 
demanded,  for  the  expiating  of  sin.     There  are  many  who  do 
not  pretend,  in  all  respects,  to  deny  the  necessity  of  satisfaction  ; 
but,  when  they  explain  what  they  mean  by  it,  it  amounts  to  little 
more  than  a  denial  thereof:  Thus  the  heathen,  who  had  learn- 
ed, by  tradition  that  sacrifices  were  to  be  offered,  to  make  atone- 
ment for  sin,  concluded  that  these  were  sufficient  to  satisfy  for 
it,  and  thereby  to  deliver  from  tlie  guilt  thereof.     And  some  of 
the  Jews,  in  a  degenerate  age  of  the  church,  seemed  to  have  no- 
thing else  in  view,  and  to  have  no  regard  to  the  spiritual  mean- 
ing thereof,  or  their  reference  to  Christ's  satisfaction,  as  tvpes 
of  it,  when  they  rested  in  them,  as  supposing,  that  the  multi- 
tude of  their  sacrifices  were  sufficient  to  satisfy  for  those  vile 
abominations,  which  they  were  guilty  of;  upon  which  occasion, 
God  expresses  the  greatest  dislike  thereof,  when  he  says.   To 
ivhat  purpose  is  the  multitude  of  your  sacrifices  unto  me  ?  I  am. 
full  of  the  hurnt-offerings  of  rams  ^  and  the  fat  of  fed  beasts^  and 
I  delight  not  in  the  blood  of  bullocks  or  of  lambs   or  of  he-goats, 
Isa.  i.  11.  And  elsewhere  he  tells  them,  I  spake  not  to  your  fa- 
thers^ nor  coynmanded  them  in  the  daij  that  I  brought  them  out  of 
the  land  of  Egypt^  concerning  burnt-offerings  or  sacrifices^  Jer. 
vii.  22.  He  does  not  mean  that  these  were  not  instituted  by 
him ;  but  it  is  as  though  he  had  said,  I  did  not  hereby  intend 
that  they  should  be  reckoned  a  sufficient  price  to  satisfv  my  jus- 
tice for  sin.     And,  to. fence  against  this  supposition,  the  apos- 
tle says,  that  it  is  not  possible  that  the  blood  of  bulls  and  of  goats 
should  take  cnvay  sins,  Heb.  x.  4.  for  they  were  far  from  being 
'JL  sufficient  price  to  satisfy  God. 

Moreover,  the  Papists  speak  much  of  human  satisfactions, 
•  onsisting  in  various  penances,  fastings,  leading  a  mortified 
life,  parting  with  their  estates,  and  submitting  to  voluntary  po- 
verty, with  a  design  to  make  atonement  for  sin.  The  main 
foundation  of  this  opinion,  is  their  stipposing,  that,  wliatever 
satisfaction  God  demands  for  sin,  it  is  the  result  of  his  will,  and 

fa_)  All  the  reasons  upon  which  pjircions  are  granted  in  human  governments 
fail  in  the  Divine. 


576  OF  CHRIST  S  PRIESTLY  OFFICE. 

therefore  he  might  accept  of  the  smallest  Instance  of  obedience 
and  suffering,  as  sufficient  to  compensate  for  it,  because  he  has 
deemed  it  so;  and  therefore  they  distinguish  between  giving 
•satisfaction  to  God  and  to  his  justice.  God,  say  they,  may  ac- 
cept of,  or  be  satisfied  with  the  smallest  price,  instead  of  that 
which  is  most  valuable  ;  whereas  nothing  can,  properly  speak- 
ing, be  said  to  satisfy  justice,  but  that  which  has  in  it  a  value 
in  proportion  to  what  is  purchased  thereby.  As  to  the  former 
branch  of  this  disthiction,  we  deny  that  God  can  accept  of  any 
thing  as  a  price  of  redemption,  but  what  has  a  tendency  to  se- 
cure the  glory  of  his  perfections,  and  that,  nothing  less  than  an 
infinite  price,  can  do,  and  therefore  the  distinction  is  vain,  and 
nothing  to  their  purpose ;  or,  if  they  suppose  that  God  can  be 
satisfied  with  what  justice  does  not  conclude  sufficient,  then  it 
is  blasphemous,  and  derogatory  to  the  divine  perfections.  There- 
fore we  can  allow  of  no  satisfaction,  but  what  tends  to  set  forth 
the  glory,  and  fulfil  the  demands  of  divine  justice  ;  (a)  accord- 


(«)  "  The  scripture  insists  on  full  atonement,  and  yet  every  where  holds  up 
"the  deliverance  of  sinners  as  an  act  of  pure  grace.  This  is  a  gordian  knot  in  divi- 
nit}'.  Let  us  not  by  violence  cut  it  asunder,  but  attempt  fairly  to  untie  it. 

Before  we  proceed,  it  may  not  be  improper  to  observe,  that  the  greatest  dlf- 
liculty  with  which  this  part  of  the  subject  is  embarrassed,  appears  to  have  ori- 
g-inated  in  the  want  of  an  accurate  definition  of  justice  and  grace.  Theologians 
have  said  much  about  these,  yet  few  have  defined  them  with  sufficient  accuracy 
to  render  them  intelligible,  or  make  them  appear  consistent.  I  shall  therefore. 

First,  explain  the  meaning  of  the  word  grace. 

Secondly,  the  meaning  of  the  word  justice. 

Thirdly/,  apply  these  explanations  to  this  part  of  Hifi  subject,  with  a  view  to 
solve  the  ditficulty  with  which  it  is  embarrassed. 

First.  What  are  we  to  understand  by  the  word  grace  ? 

We  are  to  understand  by  it  the  exercise  of  favour,  and  consequently  the  be- 
stowment  of  good  where  evil  is  deserved,  and  may  injustice  be  inflicted.  Where 
there  is  no  exposure  to  evil,  there  is  no  room  for  the  exercise  of  grace.  He  who 
is  not  guihy  is  not  a  subject  of  pardon.  He  who  does  not  deser\'e  punishment 
cannot  be  said  to  be  freed  from  it  by  an  act  of  favour.  Grace  therefore  always 
implies,  that  the  subject  of  it  is  unworthy,  and  would  have  no  reason  to  complain, 
if  all  the  evil  to  which  he  is  exposed  were  inflicted  on  him.  Grace  will  appear 
p;reat  according  to  the  view  which  the  sinner  has  of  his  own  ill  desert,  and  the 
ronsciousncss  he  possesses'  of  the  punishment  or  evil  from  which  he  is  delivered. 
rJrace  and  justice  are  opposite  in  their  nature.  Grace  gives;  justice  demands. 
Their  provliices  are  entirely  separate.  Though  they  are  united,  yet  they  are  not 
blended  in  man's  salvation.  Hence  that  remarkable  passage  in  JRom.  xi.  6 ;  "  If 
by  grace,  then  it  is  no  more  of  works,  otherwise  grace  is  no  more  grace.  But  if 
it  be  of  works,  then  it  is  no  more  grace,  otherwise  work  is  no  more  work." 

Secondh'.  What  lu-e  we  to  understand  by  the  word  justice .''  It  assumes  three 
denominations ; — commutative,  distributive,  and  public. 

"t .  Commutative  justice  respect;?  property  only.*  "  It  consists  in  an  equal  ex- 
c'lunge  of  benefits,"  or  in  restoring  to  every  man  his  own. 

2-  Distributive  justice  i-espects  the  moral  character  of  men.  It  respects  them 
as  accountable  creatures,  obedient  or  disobedient.  It  consists  in  ascertaining 
•their  virtue  and  sin,  and  in.  bestowing  just  rewards,  or  inflicting  just  punish- 
ments. 

3.  Public  or  general  juntice,  respects  what  is  fit  or  right,  as  to  the  cliaracter 

*  Sec  Doddri if t's  Lif jtures.  p.  199 ,•  and  aft©  Dr.  Eawards'  tfttrd  jermvrj,  preached  ?t  Neiy 

nav<n,i:.T5, 


OF  Christ's  priestly  office.  27Z 

ingly,  we  are  to  consider,  that  the  satisfaction  which  was  de- 
manded by  the  justice  of  God,  for  the  expiation  of  sin,  must 
contain  in  it  two  things ;  namely, 


of"  God,  iuul  the  good  of  the  universe.  In  this  sense,  justice  coinprises  all  moral 
goodness,  and  properly  means  tlie  righteousness  or  rectitude  of  God,  by  which 
all  his  actions  are  guided,  with  a  suin-enie  regard  to  the  greatest  good.  Justice, 
considered  in  tliis  view,  forbids  that  any  thing  should  take  place  in  the  great 
plan  of  God,  wiiich  would  tarnish  his  glory,  or  subvert  the  authority  of  his  law. 

T/urd/i/.  Let  us  now  apply  these  explanations  to  the  solution  of  the  difficulty 
vinder  consideration. 

1.  Did  Christ  satisfy  commutative  justice  ?  Certainly  not.  Commutative  jus- 
tice had  no  concern  in  his  sufferings.  Men  had  taken  no  property  from  God,  and 
consequently  were  under  no  obligation  to  restore  any.  But  do  not  tlie  scriptures 
represent  Christ  as  giving  himself  a  ransom,  and  as  buying  his  people  with  a 
price?  They  do.  They  also  represent  men,  while  under  the  influence  of  sin,  as 
prisoners,  slaves,  captives.  These  expressions  are  all  figurative,  borrowed  from 
sensible  to  express  moral  or  spiritual  things,  and  therefore  are  not  to  te  explain- 
ed as  if  literally  true.  If  we  say  thatClu-ist  hath  redeemed  us,  that  he  has  bought 
us,  that  he  has  paid  the  debt  and  discharged  us — if  we  have  any  consistent  mean- 
ing, it  must  be  tliis  :  That  in  consequence  of  what  ChrLst  has  done,  we  are  de- 
livered from  sin,  in  as  great  a  consistency  with  justice,  as  a  debtor  is  delivered 
from  his  obligation,  or  the  demands  of  law,  when  his  debt  is  paid.  That  is,  God 
extends  pardon  in  such  a  way,  through  Clirist,  that  he  does  not  injure  the  autho- 
rity  of  his  law,  but  supports  it  as  effectually  as  if  he  inflicted  punishment. 

2.  Did  Christ  satisfy  distributive  justice.'  Certainly  not.  Distributive  justice 
respects  personal  character  only.  It  condemns  men  because  they  are  sinners,  and 
rewards  them  because  they  are  righteous.  Their  good  or  ill  desert  are  the  only 
ground  on  which  distributive  or  moral  justice  respects  them.  But  good  and  ill 
desert  iU'e  personal.  They  imply  consciousness  of  praise  or  blame,  and  cannot  be 
transferred  or  altered  so  as  to  render  tlic  subjects  of  them  more  or  less  worthy. 
What  Christ  did,  tlierefore,  did  not  take  ill  desert  from  men,  nor  did  it  place  them 
jn  such  a  situation  tliat  God  would  act  unjustly  to  punish  them  according  to  their 
deeds.  If  a  man  has  sinned,  it  will  always  remain  a  truth  that  he  has  sinned,  and 
that  according  to  distributive  justice  he  deserves  punishment.  In  this  sense  jus- 
tice admits  the  condemnation  of  Paul  as  much  as  it  does  of  Judas.  The  salvation 
of  the  former  is  secured,  and  his  condemnation  rendered  impossible  by  another 
consideration. 

3:  Did  Christ  satisfy  public  justice.'  Undoubtedly  he  did.  This  is  evident 
from  w  hat  has  already  been  advanced  respecting  the  necessity  of  atonement,  iu 
order  to  a  consistent  exercise  of  mercy.  Christ's  sufferings  rendered  it  right  and 
fit,  witli  resjjcct  to  God's  character  and  the  good  of  the  univer.se,  to  forgive  sin. 
The  atonement  made  by  Christ  presented  the  law,  the  nature  of  sin,  and  the  dis- 
pleasure of  God  against  it,  in  such  a  light,  that  no  injury  would  accrue  to  the 
moral  system,  no  imputation  would  be  against  the  righteousness  of  the  great  Le- 
gislator, though  he  should  forgive  the  sinner,  and  instate  him  in  eternal  felicity. 
Perfect  justice  therefore  is  done  to  the  universe,  though  all  transgressors  be  not 
punished  according  to  their  personal  demerit.  The  death  of  Christ  therefore  is 
to  be  considered  as  a  great,  imjwrtant,  and  puljlic  transaction,  resjjccting  God 
and  tiie  whole  system  of  rational  beings.  Public  j  ustlce  requires,  that  neither  any 
of  these  be  injured,  nor  the  character  and  government  of  the  great  Legislator  dis- 
respected, by  the  pardon  of  any.  In  these  respects  public  justice  is  perfisctly  sa- 
tisfied by  tlie  death  of  Christ.  This  is  evident  from  the  following  passages  of 
scripture.  Uom.  iii.  21;  "  Hut  now  the  righteousness  (rectitude  or  justice)  of 
God  is  manifested  without  the  law,  being  witnessed  by  the  law."  Before  the  in- 
troduction ofthe.se  words,  the  apostle  had  dcmonstrnted,  that  the  whole  world, 
Jews  and  Gentiles,  were  all  under  sin  and  condemnation.  "  Now,"  says  he,  "  we 
know  tliat  whatsoever  things  the  law  saith,  it  saith  to  them  that  are  under  the 
faw,  that  every  mouth  may  be  stopped,  and  the  whole  world  become  guilt j'  be- 

Vox.  II.  N  n 


Sr'g  or  Christ's  priestly  omCE. 

1.  It  must  be  of  infinite  value,  otherwise  it  would  not  be  suf- 
•ficient  lo  compensate  for  the  injuries  offered  to  the  divine  name 
by  sin,  which  is  objectively  infinite,  and  therefore  deserves  a 

fore  Clod."  All,  if  treated  according  lo  dJstnbuiive  justice,  must  be  found  guilty 
find  condemned.  "  Therefore,"  says  Paul,  "  by  the  deeds  of  the  law  shall  no  flesh 
bt'  justified."  How,  then,  it  might  be  inquired,  can  any  be  justified,  and  yet  God 
noi  give  up  his  law,  but  appear  perfectiy  righteous  and  just?  The  answer  fol- 
lows. "  By  the  righteousness  of  God,  which  is  manifested  without  the  law,  being 
witnessed  by  the  law."  Rom.  iii.  21.  That  is,  the  righteousness  or  justice  of  God, 
■with  lespect  to  himself  and  the  universe,  is  clearly  manifested,  though  he  do  not 
execute  the  law,  as  to  distributive  justice,  on  transgressors,  but  pardon  and  save 
them.  This  is  so  far  from  beitig  contrary  to  the  law,  that  it  is  witnessed  by  the 
law.  For  the  suffei-ings  of  Christ  demonstrate,  that  God  no  more  gives  up  the 
penalty  of  the  law,  than  if  he  should  inflict  it  on  the  original  transgressor.  The 
ri,<liteousness  or  justice  manifested  in  this  way  is  througli  Christ;  "  whom,"  says 
Paul,  "  God  ii:  til  .^^et  forth  to  be  a  propitiation,  through  fiiith  in  his  blood."  For 
\V!i;itend?  '•  To  declare  his  righteousness  for  the  remission  of  sins."  "  To  de- 
clare at  this  time  his  righteousness  (for  this  purpose)  that  he  might  be  just,  and 
the  justifier  of  him  that  believeth  m  Jesus,"  Jlom.  iii.  25,  26.  Hence  it  is  said, 
**  Christ  is  the  end  of  the  law  for  righteousness  to  eveiy  one  that  believeth," 
Rom.  X.  4.  That  is,  the  end  of  the  law  is  as  fullj'  answered  in  the  salvation  of 
men  by  Clinst,  as  it  would  have  been  if  they  had  never  transgressed,  but  had  ob- 
tained life  by  perfect  obedience.  It  is  said,  "  If  we  confess  our  sins,  lie  is  just  to 
forgive  us  our  sins,"  1  John  1.9.  He  is  just  to  himself,  to  his  law,  to  the  uni- 
verse. God  styles  himself"  a  just  God,' and  a  Saviour."  Is.  xlv.  21.  Hence  jus- 
tice and  mercy  harmonize  in  man's  salvation. 

From  the  preceding  statcmentof  the  nature  of  grace  and  justice,  it  appears. 

First,  That  atonement,  and  consequently  the  pardon  of  sin,  have  no  respect  to 
commutative  justice. 

Secondly,  That  the  sufTerings  of  Christ  did  not  satisfy  distributive  justice, 
since  that  respects  personal  character  only ;  and  therefore,  with  respect  to  dis- 
tributive justice,  salvation  is  an  act  of  perfect  grace. 

Thirdly,  That  Christ's  sufferings  satisfied  public  ju.stice;  and  therefore,  with 
respect  to  public  justice,  salvation  is  an  act  of  perfect  justice. 

Thus  the  seeming  inconsistency  between  full  atonement  for  sin,  and  pure 
grace  in  salvation,  vanishes  and  disappears.  The  system  of  redemption  rises  in- 
to vie^^  like  a  magnificent  edifice,  displaying  tlie  greatest  order,  proportion  and 
beauty."  Dh.  Maxct. 

*'  To  reconcile  gi*ace  with  justice  in  the  salvation  of  the  sinner,  is  the  Gordian 
*'  knot,  which  divines  generally  have  been  unable  to  untie.  Upon  the  principle 
*'  of  an  indefinite  atonement,  the  difiiculty  vanislics.  If  all  the  sins  of  a  certain 
"  individual  have  been  atoned  for  by  the  Redeemer,  free  grace  will  not  appear  in 
*•  his  pardon  ;  because  justice  would,  in  that  case,  require  his  salvation.  But  jus- 
*'  tice  is  \\\ve&{o\(\,commvtative,  distributive,  2ind. pvblic.  Commutative  justice  has 
"  no  concern  in  this  case.  Public  justice  is  satisfied  by  the  atonement,  because 
**  the  governor  of  the  universe  displays  his  displeasure  at  sin  in  general  in  the 
*'  sufferings  of  Christ.  The  exercise  of  distributive  justice  is  entirely  set  aside, 
"  and  herein  is  grace  exhibited,  the  sinner  is  p.ardoned  at  the  expence  of  distri- 
"  biitive  justice." 

"  Although  we  have  stated  this  argument  with  all  the  precision  of  which  we 
are  capable,  we  must  observe,  that  notwithstanding  the  show  of  minute  discus- 
sion which  it  makes,  its  whole  force  consists  in  its  obscurity,  and  the  confusion 
of  ideas  which  it  produces.  The  indistinctness  of  vision  which  it  causes,  is  the 
only  reason  for  any  man's  offering  his  hand  to  those  who,  by  proposing  it,  pro- 
mise to  be  his  guide  to  the  temple  of  truth. 

We  object  to  this  division  of  a  divine  attribute — we  object  to  the  use  which 
is  made  of  it— we  object  to  the  argument,  because  it  multiplies,  instead  of  solving 


OF  Christ's  priestly  office.  27^ 

ipunishment  proportioned  to  it,  and  consequently  the  price  de- 
manded to  satisfy  for  it,  must  be  of  equal  value.  The  justice  of 
God  would  cast  the  utmost  contempt  on  any  thing  that  falls 


difficulties — and  it  tukcb  for  graHted,  what  does  not  exist,  a  difficulty  in  recon- 
ciliMj^' justice  with  grace. 

We  object  to  this  divisionof  a  divine  attribute.  It  is  not  correct,  even  as  it  ap- 
plies to  man.  VVe  are  peri'cclly  aware  that  the  Schoolmen,  following  the  steps  of 
heathen  philosophers,  adopted  this  division.  Suanz  btidds  upon  it  the  doctrine 
ot"  merit,  in  order  to  supply  the  faffic  oi  intluigences  With  works  of  supci-eroga- 
tion.*  But,  howeyer  variously  divine  justice  may  be  exercised  about  its  .several 
objects,  we  have  no  reason  to  believe,  that  tliere  are  ihree  diflerent  attributes  of 
justice,  or  even  that  the  principle  in  man,  which  induces  him  to  act  honestly  in 
commercial  transactions,  and  to  give  to  every  man  his  due,  is  any  way  difterent 
from  the  principle  which  inilueiices  a  good  magistrate  to  conduct  wr.h  equity 
his  public  administration.  It  is  one  principle  exercised  upon  various  objects. 
The  Scriptures,  which  uniformly  ascribe  righteousness  to  Jehovah,  and  afford  in- 
sttuues  of  its  exercise  m  thrice  three  various  ways,  never  intimate  that  there  are 
three  distinct  attinbutes  of  divine  justice.-j- 

•  VVe  object  to  the  use  that  is  made  of  this  division.  There  is  no  reason  for  ex- 
cluding comw^frtiiue  justice  any  more  than  distributive,  as  distinct  from  public 
justice,  from  having  any  reference  to  tlie  case  of  the  sinner's  pardon.  We  can 
readily  conceive  of  a  civil  ruler,  having,  independently  of  his  official  duties,  cer- 
tain private  and  personal  duties  to  discharge  towards  those,  who,  in  sucii  case, 
are  upon  terms  of  equ,.lity  with  himaelf  Jiut  no  equality  exists  between  the  crea- 
ture and  Creator.  'I'lie  pardon  of  sin  most  assuredly  approaches  as  near  to  the 
forgiveness  of  a  debt  as  the  remission  of  a  personal  offence,  which  has  no  reference 
to  the  divine  authority.  Sin  is  a  tuant  ofconforviity  unto,  or  a  transgression  of  tor 
■LAW.i  Besides,  the  Scriptures  frequently  represent  .lehovah  condescending  to 
act  towards  men  upon  the  footing  of  a  previously  existing  contract  or  covenant, 
but  never  upon  the  footing  o*'  private  relation,  setting  aside  Ins  authority.  He 
hath  taught  us  to  pray,  •'  Forgive  us  our  debts ;"  but  never  to  say,  "  pardon  pri- 
vate oflences  which  are  no  transgression  of  thy  law."  We  cannot  even  conceive 
of  the  exercise  of  distributive  justice  by  tlie  Lord,  separate  from  his  authority  as 
our  king,  our  lawgiver,  and  our  judge.  We  cannot  conceive,  that  it  is  matter  of 
indifference  whether  God  does  or  does  not  exercise  distributive  justice  towards 
his  creatures ;  and  much  less  can  we  admit  that  even,  for  the  sake  of  mercy,  he 
is  ever  guilty  of  one  act  of  distributive  injustice.  We,  therefore,  object  to  the  use 
which  is  made  of  this  threefold  division  of  the  attribute  of  justice.  And  we  also, 

Object  to  the  wliole  argument  which  it  involves,  because  it  multiplies  instead 
of  solving  difficulties  around  the  doctrine  of  the  sinner's  justification. 

It  requires  us  to  believe  that  God  has  violated,  or  set  aside  the  demands  ot 
distributive  justice  m  the  salvation  of  his  chosen— that  the  sufferings  of  our  Re- 
deemer were  the  punishment,  not  of  transgressions  which  are,  in  tact,  commit- 
ted, but  of  sin  in  the  abstract— and  that  public  justice  requires  only  an  exhibition 
of  llie  divine  displeasure  at  sin. 

Sin,  in  the  abstract,  is  only  a  word.  Like  an  algebraical  character,  it  repre- 
sents all  the  transgressions  of  individual  persons.  These  particular  sins  are  reali- 
ties; but  sin  in  general,  or  in  tlie  abstract,  is  only  the  sign,  the  word,  which  we 
employ  in  reasoning.§  It  is  not  for  the  sign,  but  the  ihmg  that  Jesus  suffered. 

•  See  Owen  on  Jus.  chap.  ii. 

t  "Were  this  the  proper  place,  it  would  be  easy  to  show,  l.y  a  criticism  on  the  best  writers 
upon  this  subject,  th.t  their  definitions  of  commutative,  distributive,  and  public  lustice   inter 
tere,  .ind  are  otherwise  essentially  incorrect."  '      "-» 

■  I  Shorter  C^irechi'.ni. 
,  }  ••  Did  wc  deem  it  eli»;il>le  to  introduce  mctapliysics  into  this  discu<;sinn,  we  could  more  effec 
tually  expose  the  idea  of  punishing  a  nuncntit^'  -"  sin  in  the  absfract."  We  aic  no  cimccpruaU 
ists;  and  the  controversy  between  tht-  Nominalists  and  Realists  is  now  at  an  e.,A  It  previiled 
lone:  enough.  It  agitated  the  Kuropcun  universities,  iiitrrested  tlirones,  .nd  shed  much  precious 
mood.  No  philosopher  will  now  dctciid  the  ouinions  of  the  Realtsvs.  Abstract  k.-bs  hive  ni, 
counterpart  In  catui-e.   Stew.  Phil.  Miiid.  ck  iv,  6  2,  Jc  ?  " 


280  or  Christ's  priestly  office. 

short  hereof :  thus  the  prophet  represents  one,  as  making'  a  ven' 
large  overture,  which  one  would  think  sufficient,  if  a  finite  price 
were  so,  when  he  speaks,  in  a  beautiful  climax,  or  gradation, 
of  coming  before  the  Lord  with  burnt-offerings^  and  these  well 

The  ivord  sin,  too,  represents  the  transgressions  of  angels.  If  the  Redeemer  suft 
fered  for  sin  in  general,  he  made  atonement  for  devils,  although  he  took  not  on 
him  the  nature  of  angels.  And  if  public  justice  demanded  no  more  than  the  dis- 
play of  Jehovah's  hatred  of  sin,  then  Chnst  is  dead  in  vain,  for  such  display  is 
made  in  the  everlasting  punishments  of  Hell.  But  justice  demanded  more.  It  de- 
manded the  punishment  of  the  sinner ;  and  could  not  be  satisfied  with  any  tiling 
short  of  this,  unless  Messiali  should  so  unite  himself  to  sinners,  not  only  by  assu- 
ming their  nature,  but  by  becoming  in  law  their  representative,  as  to  bear  all  tlie 
sins  of  all  the  persons  for  whom  his  sufferings  were  intended  to  ^tone.  We  ob- 
ject also  to  this  argument  in  defence  of  indefinite  atonement. 

Because  it  takes  for  granted,  what  does  not  exist,  that  if  all  the  demands  of 
divine  justice  are  satisfied  lo  the  full  by  the  atonement,  then  grace  is  excluded 
from  our  pardon.  Tliis  is  not  the  case.  Justice  is  indeed  satisfied.  It  does  not 
oppose,  but  demand  the  salvation  of  all  for  whom  Christ  died.  Here  is  no  diffi- 
culty — no  Gordian  knot.  Grace  reigns  through  righteousness.  We  refer  our 
readers  to  what  is  said  on  this  subject,  page  377,  and  conclude  our  examination 
of  this  argument  in  the  words  of  the  Assembly  of  Divines  at  Westminster.  "  Al- 
*''  though  Christ,  by  his  obedience  and  death,  did  make  a  proper,  real,  and  full 
"  satisfaction  to  God's  justice  in  the  behalf  of  them  that  ;u'e  justified;  yet,  inas- 
"  much  as  God  acceptetli  the  satisfaction  from  a  siu-ety,  which  he  might  have 
♦'*  demanded  of  them,  and  did  provide  this  surety,  his  own  only  son,  imputing  his 
*'  righteousness  to  them,  and  requiring  nothhig  of  them  for  their  justification,  but 
"  faith,  which  also  is  his  gift,  their  justification  is  to  them  of  free  grace." 

CHRisTiAJi's  Magazine,  voi,.  iir. 

Atonement  imports  reconciliation,  a  being  at  one.  The  Hebrew  signifies  to 
6ovei\  The  Greek  word  denotes  a  commutation,  as  of  enmity  for  friendship.  But 
we  use  atonement  for  ransom,  or  price,  and  we  never  jii-a)^  for  it.  Redemption 
imports  a  deliverance.  To  say  that  the  ransom  was  paid  indefivitely,  that  is,  not 
more  for  one  than  anotlier,  is  plainly  contraiy  to  his  views,  who  spoke  of  those 
who  were  given  to  him,  and  of  his  laying  doivn  his  life  for  his  sheep.  His  sacrifice 
was  real,  and  its  object  could  not  be  sin  in  general,  a  mere  abstract  term ;  a  sacri- 
fice of  which  Satan  might  avail  himself,  as  well  as  man.  If  the  atonement, 
and  redemption  be  indefinite,  so  were  the  decrees  or  purposes,  the  suretyship  of 
Christ,  the  foreknowledge  of  God,  and  the  promotion  of  the  glory  of  God  in  the 
work. 

On  the  other  hand,  to  represent  these  transactions,  so  strictly  as  matters  of 
debt,  and  credit,  as  that  the  quantum  of  price  was  exactly  commensurate  to  the 
guilt  of  the  saved,  and  neither  more  nor  less,  is  not  warranted  by  the  word  of 
God.  This  is  to  impute  the  cause  of  damnation  to  Christ's  not  having  died  for 
those  who  perish ;  and  not  to  their  guilt.  Both  these  conclusions  are  erroneous. 
Christ  died  for  oilmen,  and  every  man,  not  in  tlie  sense  of  the  universalists,  nor 
in  the  same  sense  as  he  died  for  his  sheep ;  but  that  his  sacrifice  is  sufficient  for 
all  i  and  God  the  Father,  whose  mercy  cin  reach  no  fallen  creature,  but  in  Christ, 
Jias  autliorized  the  offer  of  covenant  mercy  to  all ;  and  desires  the  destruction  of 
none.  Thus  men  perish  only  by  their  sins.  The  Sacrifice  of  Christ  is  of  infinite 
value,  for  he  is  a  Divine  person ;  and  the  sins  of  all  men  can  be  no  more  than  in- 
finite. 

The  truth  seems  to  be,  that  the  sacrifice  is  infinite ;  that  the  offer  is  to  be  gene- 
ral ;  that  man  perishes  by  his  own  fault  only ;  and  all  this  is  according  to  the  eter- 
nal purposes  of  God.  Nevertheless  the  salvation  of  the  saints  was  certain;  the 
price  particularly  paid  with  a  view  to  them ;  who  are  eventually  effectually  call 
ed,  justified,  tanctified,  and  brought  to  glory. 


OF  Christ's  priestly  opfice.  281 

chosen,  calves  of  a  year  old^  and  a  multitude  of  them ;  Will  the 
Lord  be  pleased  with  thousands  of  ranis^  a  price  which  very  few 
were  able  to  give,  or  with  ten  thousands  of  rivers  of  oil?  in 
which  he  offers  more  than  it  was  possible  to  give ;  then  he  as-' 
cends  yet  higher,  and,  if  it  were  sufficient,  would  part  with  his 
jirst-born  for  his  transgression^  the  fruit  of  his  body^  for  the 
st7i  of  his  soul;  all  which  is  reckoned  an  inconsiderable  price, 
not  sufficient  to  procure  the  thing  designed  thereby ;  and  there- 
fore he  that  offers  it,  is  advised  instead  of  pretending  to  satisfy 
divine  justice  by  a  finite  price,  to  walk  humbly  with  his  God^ 
Micah  vi.  7,  8.  and,  whatever  obedience  he  is  obliged  to  per- 
form, not  to  have  the  v^anity  tn  thint  that  this  is  a  sufficient 
price  to  answer  that  end. 

2.  Satisfaction  must  bear  some  similitude,  or  resemblance,  as 
to  the  matter  of  it,  to  that  debt  which  was  due  from  those  for 
whom  it  was  to  be  given.  Here  we  must  consider  v/hat  was 
the  debt  due  from  us,  for  which  a  demand  of  satisfaction  was 
made ;  this  was  twofold. 

Ist^  A  debt  of  perfect  and  sinless  obedience,  whereby  the 
glory  of  God's  sovereignty  might  be  secured,  and  the  honour 
of  his  law  maintained.  This  debt  it  was  morally  impossible  for 
man  to  pay,  after  his  fall ;  for  it  implies  a  contradiction  to  say 
that  a  fallen  creature  can  yield  sinless  obedience ;  nevertheless, 
it  was  demanded  of  us,  though  fallen ;  for  the  obligation  could 
not  be  disannulled  by  our  disability  to  perform  it. 

2dly^  There  was  a  debt  of  punishment,  which  we  were  liable 
to,  in  proportion  to  the  demerit  of  sin,  as  the  result  of  the  con- 
demning sentence  of  the  law,  which  threatened  death  for  every 
transgression  and  disobedience.  Now,  to  be  satisfaction  to  the 
justice  of  God,  it  must  have  these  ingredients  in  it. 

As  to  the  infinite  value  of  the  price  that  Avas  given,  this  is 
contested  by  none,  but  those  who  deny  the  divinity  of  Christ ; 
and  these  arguments  that  have  been  brought  in  defence  of  tliat 
doctrine  ,*  and  others,  by  which  we  have  proved  the  necessity 
that  our  Mediator  should  be  God,  render  it  less  needful  for  us, 
at  present,  to  enlarge  on  this  subjt- ct.*=  But  there  are  many,  who 
do  not  deny  the  necessity  of  an  infinite  satisfaction,  who  will 
,  not  allow  that  it  is  necessary  that  there  should  be  a  resemblance 
between  the  debt  contracted,  and  satisfaction  given ;  and,  by 
these,  it  is  objected. 

Object.  1.  That  the  least  instance  of  obedience,  or  one  drop 
of  Christ's  blood,  was  a  sufficient  price  to  satisfy  divine  jus 
tice ;  in  defence  of  which  they  argue,  that  these  must  be  sup- 
posed to  have  had  in  them  an  infinite  xalue ;  but  nothing  can 
be  greater  than  what  is  infinite,  and  therefore  that  one  single 
act  of  obedience  was  sufficient  to  redeem  the  whole  world  of 

•  See  Quest.  XXXVIIL 


282  OF  Christ's  priestly  office. 

fallen  men,  or  the  whole  number  of  fallen  angels,  If  God  had  / 
pleased  to  order  it  so. 

Answ.  Though  we  do  not  deny  that  the  least  instance  of 
obedience,  or  sufferings  performed  by  our  Saviour,  wotild  have 
been  of  infinite  value,  inasmuch  as  we  do  not  conclude  the  in- 
finity of  obedience  to  consist  in  a  multitude  of  acts,  or  in  its 
being  perfectly  sinless ;  nor  do  we  deem  his  sufferings  infinite, 
merely  because  they  were  exquisite,  or  greater  than  what  man- 
kind are  generally  liable  to  in  this  world,  but  because  they  were 
the  obedience  and  sufferings  of  a  divine  Person  ;  neiilier  do  we 
deny,  that,  according  to  the  same  method  of  reasoning,  the  least 
act  of  obedience  and  suffering,  performed  by  him,  would  have 
been  infinite.  Nevertheless,  it  does  not  follow  from  hence,  that 
this  would  have  been  a  sufficient  price  of  redemption ;  for  the 
sufficiency  of  the  price  does  not  only  rise  from  the  infinite  va- 
lue thereof,  but  from  God's  will  to  accept  of  it ;  and  he  could 
not  be  willing  to  accept  of  any  price,  but  what  had  a  tendency 
to  illustrate  and  set  forth  the  glory  of  his  holiness,  as  a  sin- 
hating  God,  and  of  his  sovereignty  in  the  government  of  the 
world,  in  such  a  way,  that  the  most  fit  means  might  be  used 
to  prevent  the  commission  of  it,  and  of  his  truth,  in  fulfilling 
the  thi-eatnings  denounced,  which  man  was  exposed  to,  by  his 
violating  the  law.  Now  these  ends  could  not  be  answered  by 
one  single  instance  of  obedience,  or  suffering,  and  therefore 
God  could  not  deem  them  sufficient;  and  it  is  plain  that  he  did 
not,  for,  if  he  had,  he  would  not  have  delivered  our  Siivioii;"  to 
suffer  all  that  he  did ;  concerning  whom  it  is  said.  He  spared 
not  his  own  Son,  but  delivered  him  up  for  us  all,  Rom.  viii.  32. 

Moreover,  it  was  necessary  that  redemption  should  be 
brought  about  in  such  a  way,  as  would  lay  the  sinner  under  the 
highest  obligation  to  admire  the  love,  both  of  the  Father  and 
the  Son.  Now,  if  Christ  had  performed  only  one  act  of  obe- 
dience, or  suffered  in  the  least  degree,  this  instance  of  conde- 
scension, though  infinite,  would  not  have  had  so  great  a  ten- 
dency to  answer  this  end ;  nor  could  it  have  been  said,  as  it  is, 
with  a  great  emphasis  of  expression,  that  G^d  commendeth  his 
love  toxvards  us,  in  that  while  we  xuere  yet  sinners,  Christ  died 
for  us,  Rom.  v.  8. 

Object.  2.  It  is  objected,  by  others,  that  Christ's  active  obe- 
dience was  no  part  of  the  satisfaction  which  he  gave  for  us, 
inasmuch  as  this  was  a  debt  due  fi-om  him  for  himself,  his  hu- 
man nature  (in  which  alone  he  could  yield  obedience)  being 
under  a  natural  obligation  to  perform  it ;  therefore  he  could  not 
be  said  to  pay  that  debt  for  us,  which  was  due  for  himself.  As 
for  his  passive  obedience,  that,  indeed,  might  be  performed  for 
us,  because,  being  an  innocent  person,  he  was  not  under  any 
obligation  to  suffer,  but  by  his  own  consent;  but  this  cannot  be. 


07  Christ's  priestly  orncE.  283 

said  of  his  active  obedience.  And  it  is  farther  objected,  that  if 
he  h:!d  p"rlormed  active  obedience  for  us,  this  would  have 
exempted  us  from  an  obhgation  to  yield  obedience  ourselves, 
and  cons;:quendy  this  doctrine  leads  to  licentiousness. 

Ans-ii'.  We  allow  that  Christ  as  Man,  was  obliged  to  per- 
form obedience,  as  a  d<.bt  ciue  trom  him,  as  a  creature,  and  con- 
sequently, now  he  is  in  heaven,  he  is  under  the  same  obliga- 
tion ;  though  tliis  has  no  reference  to  the  work  of  our  redemp- 
tion, which  was  finished  before  he  went  thither :  nevertheless, 
the  obedience  he  pcrlormed  before  his  death,  might  be  deemed 
a  part  of  that  satist action  which  he  gave  to  the  justice  of  Ciod 
for  us ;  for, 

(l.)  His  being  under  the  law,  was  the  result  of  his  own  vo- 
luntary consent,  inasmuch  as  his  incarnation,  which  was  ne- 
cessary, to  his  becoming  a  subject,  was  the  result  of  the  con- 
sent of  his  divine  will.  Now,  if  he  came  into  the  world,  and 
thereby  put  himself  into  a  capacity  of  yielding  obedience  by  his 
own  consent,  which  no  other  person  ever  did,  then  his  obe- 
dience, which  was  the  consequence  hereof,  might  be  said  to  be 
voluntary,  and  so  deemed  a  part  of  the  satisfaction  which  he 
gave  to  the  justice  of  God  in  our  behalf. 

(2.)  Though  we  do  not  deny  that  Christ's  active  obedience 
Avas  a  debt  due  to  God  for  himself,  yet  it  does  not  follow,  from 
hence,  that  it  may  not  be  imputed  to  us,  nor  accepted  for  us ; 
even  as  that  perfect  obedience  which  was  to  have  been  per- 
formed by  Adam,  according  to  the  tenor  of  the  first  covenant, 
though  it  were  to  have  been  imputed  to  all  his  posterity,  was, 
nevertheless,  primarily  due  from  him  for  himself. 

(3.)  As  to  that  part  of  the  objection,  in  which  it  is  supposed, 
that  Christ's  obedience  for  us,  would  exempt  us  from  an  obli- 
gation to  yield  obedience,  this  is  generally  brought,  by  those 
ivho  desire  to  render  this  doctrine  odious,  and  take  no  notice 
of  what  we  say  in  explaining  our  sense  thereof.  Therefore,  in 
answer  to  it,  let  it  be  considered,  that,  when  we  say  Christ 
obeyed  for  us,  we  do  not  suppose,  that  he  designed  hercbv  to 
exempt  us  from  any  obligation  to  yield  obedience  to  God's 
commanding  will,  but  only  to  exempt  us  from  peiforming  it 
■with  the  same  view  that  he  did.  We  are  not  hereby  excused 
from  yielding  obedience  to  God,  as  a  Sovereign,  but  from  do- 
ing it  with  a  view  of  meriting  hereby,  or  making  atonement  for 
our  defect  of  obedience,  which  w^s  the  result  of  our  fallen  state ; 
and  therefore  we  are  to  say.  When  we  have  done  all^  we  arc 
unprofitable  servants  ;  we  have  done  that  which  was  our  diitif  to 
do^  Luke  xvii.  10.  without  considering  it  as  that  righteousness, 
by  which  we  are  to  be  justified  in  the  sight  of  God.  We  un- 
derstand our  obligation  to  yield  active  obedience,  in  the  same 
sense,  as  we  are  obliged  patiently  to  suffer  whatever  afflictions 


'ia4       '  or  Christ's  priestly  offici. 

God  is  pleased  to  lay  on  us,  from  which  we  are  not  exempted 
by  Christ's  sufferings :  the  only  difference  between  them  is,  that 
his  sufferings  were  penal  and  satisfactory ;  he  suffered  for  us, 
that  hereby  he  might  purchase  for  us  eternal  life,  which  is  not 
the  end  of  a  believer's  suffering ;  therefore,  why  may  it  not  be 
allowed,  that  Christ  might  perform  obedience  for  us,  and  we, 
at  the  same  time,  not  be  excused  from  it  ? 

Object.  3.  As  to  what  concerns  the  sufferings  of  Christ,  it  is 
objected,  by  others,  that  the  whole  of  his  passive  obedience  was 
not  demanded  as  a  price  of  redemption  for  us  but  only  what 
he  endured  upon  the  cross,  which  was  the  greatest  and  most 
formidable  part  of  his  sufferings ;  and  particularly  those  which 
he  endured  from  the  sixth  to  the  ninth  hour^  while  there  was 
darkness  over  all  the  land^  in  which  his  soul  was  afflicted  in  an 
extraordinary  manner,  which  occasioned  him  to  cry,  (Matt, 
xxvii.  45,  46.)  3Iij  God^  my  God^  xvhy  hast  thou  forsaken  me  P* 
As  for  his  other  sufferings,  endured  in  the  whole  course  of  his 
life,  these  are  allowed  to  have  been  a  convincing  evidence  of 
liis  love  to  us,  and  designed,  as  an  example,  to  induce  us  to 
bear  afflictions  with  patience ;  but  that  it  was  only  his  sufferings 
upon  the  cross  that  were  satisfactory,  and  that  was  the  altar  on 
which  he  offered  himself  for  us;  which  appears  from  those 
scriptures  which  speak  of  our  redemption  and  justification,  as 
the  effect  of  his  crucifixion  and  death,  rather  than  of  his  suf- 
ferings in  life. 

Ansiv.  To  this  it  may  be  replied,  that,  though  redemption 
and  salvation  be  often  attributed,  in  scripture,  to  Christ's  death, 
or  to  his  shedding  his  blood  upon  the  cross  for  us,  yet  there  is, 
in  all  of  them,  a  figurative  way  of  speaking,  in  which,  by  a  Sy- 
necdoche, a  part  is  taken  for  the  whole ;  therefore  his  suffer- 
ings in  his  life,  though  not  particularly  mentioned  therein,  are 
not  excluded.  There  is  one  scripture,  in  which,  by  the  same  figu- 
rative way  of  speaking,  our  justification  is  ascribed  to  Christ's 
active  obedience,  when  it  is  said,  By  the  obedience  of  one  shall 
many  be  made  righteous,  Rom.  v.  19.  in  which,  though  his  pas- 
sive obedience  be  not  mentioned,  it  is  not  excluded ;  therefore, 
"when  we  read  of  Christ's  sufferings  on  the  cross,  as  being  a 
part  of  his  satisfaction,  we  are  not  to  suppose  that  his  sufferings 
in  life  are  excluded.  The  apostle  plainly  intimates  as  much, 
when  he  says.  He  humbled  himself  and  became  obedient  unto 
death^  even  the  death  of  the  cross^  Phil.  ii.  8.  he  humbled  him- 
self not  only  in  his  death,  but  in  all  the  sufferings  he  endured 
imto  it,  in  the  whole  course  of  his  life  ;  therefore  we  must  con» 
elude,  that  what  he  endured  in  his  infancy,  and  that  poverty, 
temptation,  reproach,  and  contradiction  of  sinners  against  him- 

*  These,  nvhich  are  sti/led,  Passiones  trihorirc,  ultinix,  are  generally  called,  Psn» 
satisfacloritc ;  and  all  his  sufferings  before  them,  Psnst  conyinccotes. 


ot  Christ's  priestly  office.  28^ 

self,  and  all  the  other  miseries  which  he  underwent,  during  the 
whole  course  of  his  life,  which  were  a  part  of  that  curse  which 
was  due  to  us  for  sin,  were  submitted  to  by  him  to  expiate  it, 
and  consequently  were  a  part  of  that  satisfaction. 

As  for  the  cross's  being  styled,  as  it  is  by  some  ancient  and 
modem  writers,  the  altar,  on  which  Christ  offered  himself,  we 
think  that  little  more  than  a  strain  of  rhetoric;  or,  if  it  be  de- 
signed to  illustrate  the  opinion  we  are  now  opposing,  we  deny 
that  it  ought  to  be  called  the  altar ;  for  it  is  no  where  so  styled 
in  scripture,  neither  have  we  ground  to  conclude,  that  the  altar, 
upon  which  the  sacrifices  under  the  law  were  offered,  was  a  type 
of  Christ's  cross  in  particular ;  and,  indeed,  we  have  a  better 
explication  of  the  spiritual  meaning  thereof,  given  by  Christ 
himself,  when  he  speaks  of  the  a/tar,  as  sanctifijin^  the  giftj 
Matt,  xxiii.  19.  alluding  to  what  is  said  concerning  its  being 
most  holy^  and  -whatsoever  touched  it^  shall  be  holy^  Exod.  xxix. 
^7.  from  whence  it  is  inferred,  that  the  altar  was  more  holy 
than  the  gift,  which  was  laid  upon  it,  and  it  signifies,  that  the 
altar,  on  which  Christ  was  offered,  added  an  excellency  to  his 
offering;  whereas  nothing  could  be  said  to  do  so,  but  his  di- 
vine nature's  being  personally  vmited  to  his  human,  which  ren- 
dered it  infinitely  valuable.  This  is  therefore,  the  altar  on 
which  Christ  was  offered ;  or,  at  least  this  is  that  which  sanc- 
tified the  offering,  and  not  the  cross  on  which  he  suffered  *. 

V.  We  shall  now  prove,  that  what  Christ  did  and  suffered, 
was  with  a  design  to  give  satisfaction  to  the  justice  of  God; 
and,  that  what  he  offered,  was  a  true  and  proper  sacrifice  for 
sin.  All  allow,  that  Christ  obeyed  and  suffered  ;  and  even  the 
Socinians  themselves  will  not  deny  that  Christ  suffered  for  usy 
since  this  is  so  plainly  contained  in  scripture  :  But  the  main 
stress  of  the  contoversy  lies  in  this ;  whether  Christ  died  mere- 
ly for  our  good,  namely,  that  we  might  be  hereby  induced  to 
believe  the  truth  of  the  doctrines  he  delivered,  as  he  confirmed 
them,  by  shedding  his  blood,  or  that  he  might  give  us  an  ex- 
ample of  patience  and  holy  fortitude  under  the  various  evils  we 
are  exposed  to,  either  in  life  or  death  ?  This  is  the  sense  in 
which  they  understand  Christ's  dying  for  us :  But  there  is  a 
great  deal  more  intended  hereby,  to  wit,  that  he  died  in  our 
room  and  stead,  or  that  he  bore  that  for  us,  which  the  justice 
of  God  demanded  as  a  debt  first  due  from  us,  as  an  expedient 
for  his  taking  away  the  guilt  of  sin,  and  delivering  us  from  his 
wrath,  which  we  were  liable  to.  Tliis  will  appear,  if  we  consi- 
der, 

1.  That  he  is,  for  this  reason,  styled  our  Redeemer,  as  hav- 

•  It  is  an  abominable  strain  of  blusphemv,  which  sume  Pupish  rjrittrs  make  unt 
ofy  -when  ihey  soy  that  not  only  the  crus.^  vms  the  altar,  but  that  it  xoas  sacrrd,  and 
had  a  virtue  to  sanctify  llie  gift  offered  thereon,  whi'-h  f?  thefoimdatian  of  t/mt  JJi}:'* 
atron.f  adoration  vhich  thev  trlT''  ti  ?' 

Vo>..  IL  O  o 


286  Of  Christ's  priestly  orncE. 

'ing  purchased  us  hereby,  or  delivered,  us,  in  a  judicwi  waTr 
out  ot  the  hand  oi  vindictive  justice,  which  is  the  most  proper, 
if  not  the  only  sense  of  the  word  redemption.  The  Socinians, 
indeed,  speak  of  Christ  as  a  redeemer ;  but  they  understand  the 
word  in  a  metaphorical  sense,  as  importing  his  delivering  us 
from  some  evils,  that  we  were  exposed  to ;  not  by  paying  a 
price  of  redemption  for  us,  but  by  revealing  those  laws,  or  doc- 
trines, which  had  a  tendency  to  reform  the  world,  or  laying 
down  some  rules  to  direct  the  conversation  of  mankind,  and  re- 
move some  prejudices  they  had  entertained ;  whereas  we  as- 
sert, that  herein  he  dealt  with  the  justice  of  God,  as  offering 
himself  a  sacrifice  for  sin. 

This  appears  from  those  scriptures  that  speak  of  his  soul^  as 
made  an  offering  for  sin^  Isa.  liii.  10.  or  his  being  set  forth  to  be 
a  propitiation^  to  declare  the  righteousness  of  God  for  the  remis- 
sion of  sins,  Rom.  iii.  25.  in  which  respect,  he  answeredthe  types 
thereof  under  the  law,  in  which  atonement  is  said  to  be  made 
by  sacrifice,  which,  being  an  act  of  worship,  was  performed  to 
God  alone,  whereby  sin  was  typically  expiated,  and  the  skmer 
discharged  from  the  guilt,  which  he  was  liable  to ;  and,  in  this 
respect  Christ  is  said,  as  the  Anti-type  thereof,  to  have  offered 
himself  xvithout  spot  to  God,  when  he  shed  his  bloodier  us,  or 
to  have  put  axvaij  sin  bij  the  sacrifice  of  himsef  Heb.  ix.  26. 
and  to  have  given  himsef  for  us,  an  offering  and  a  sacrifice  to 
God,  for  a  sxveet  smelling  savour. 

Moreover,  what  he  did  and  suffered,  is  st}led  a  ransom,  or 
price  of  redemption  ;  aiid  accordingly  they,  who  were  concern- 
ed therein,  are  said  to  hel'ought  with  a  price,  1  Cor.  vi.  20. 
and  he  saith,  concerning  himself,  that  he  came  not  to  be  minis- 
tered unto,  but  to  minister,-  and  to  give  his  life  a  ransom  for  ma- 
ny. Matt.  XX.  28.  We  read,  in  scripture,  of  a  person's  paying 
a  sum  of  money,  as  2^  ransom  for  his  life,  when  it  was  forfeited, 
by  his  having  been  the  culpable  occasion  of  the  death  of  ano- 
ther, Exod.  xxi.  29,  30.  and  if  such  a  consideration,  when  ex- 
acted as  a  price  of  redemption,  be  styled  a  ransom,  a  person's 
laying  down  his  life  for  aaother,  may,  with  equal  propriety,  be 
so  called.  And  this  Christ  is  said,  in  many  scriptures,  to  have 
done  for  us  ;  upon  which  account  he  is  styled  our  Redeemer. 

Object.  We  oftentimes  read,  in  scripture,  of  redemption, 
where  there  is  no  price  paid  :  Thus  Israel  is  said  to  be  redeem^ 
ed  out  of  Egijpt,  Deut.  vii.  8.  and  Babt/lon,  Micah  iv.  lOi  And 
elsewhere,  speaking  of  their  deliverance  out  of  captivity,  God 
saith,  Izvill  redeem  thee  out  of  the  hand  of  the  terrible,  Jer.  xv^ 
21.  whei-eas  there  was  no  price  of  redemption  paid  for  their 
deliverance,  either  out  of  Egypt  or  Babylon,  but  it  was  by  the 
immediate  power  of  God.  So  Jacob,  when  he  speaks  of  his  de- 
liverance from  evil  by  the  angel,  styles  this,  his  redemption  fror- 


OF  CHRIST  S  PRIESTLY  OFFICE.  £8,? 

cM  evi/^  Gen.  xlviii.  16.  Now,  though  we  allow  that  the  angel 
he  there  speaks  of,  was  our  Lord  Jesus  Christ;  )'Ct  the  delive- 
rance he  wrought  for  Jacob  was  not  by  paying  a  price  for  him, 
but  by  exerting  his  divine  power  in  order  thereto. 

Moreover,  others  are  called  redeemers,  who  have  been  God's 
ministers  in  delivering  his  people  :  Thus  Moses  is  called  a  ru- 
ler  and  deliverer  bij  the  hands  of  the  angel^  rvhich  appeared  to 
him  in  the  bush^  Acts  vii.  2>5.  so  our  translators  rendered  it*: 
but  it  ought  to  be  rendered  a  Redeemer ;  therefore  there  may 
be  i-edemption  without  satisfaction. 

Anszc.  This  objection,  how  plausible  soever  it  may  seem  to  be, 
is  not  unanswerable  ;  and  the  reply  which  may  be  given  to  it, 
is,  that  though  deliverance  from  evil  may  be  styled  redvmplion^ 
as  it  is  oftentimes  in  scriptm-e  :  the  reason  of  its  being  so  call- 
ed, is,  because  of  the  reference  which  it  has  to  that  ransom  that 
Christ  was,  after  his  incarnation,  to  pay  for  his  people.  This 
was  the  foundation  of  all  that  discriminating  grace  that  God, 
in  former  ages,  extended  to  his  people.  It  was  on  the  account 
hereof  that  he  did  not  suffer  them  to  perish  in  Egypt,  or  Ba- 
bylon, and  accordingly  their  deliverance  is  called  a  redemption.^ 
from  thence  ;  whereas,  we  never  find  that  any  deliverance, 
which  God  wrought  for  his  enemies,  who  have  no  concern  in 
Christ's  redemption,  is  so  called. 

And  whereas  Moses  is  styled,  in  that  scripture  but  now  re- 
ferred to,  a  Redeemer.,  the  deliverance  he  wrought  for  them,  as 
an  instrument  made  use  of  by  the  angel  that  appeared  to  him, 
ma}-,  wdthout  any  impropriety  of  expression,  be  called  a  re- 
demption, and  he  a  redeemer,  inasmuch  as  that  deliverance 
that  Christ  wrought  by  him,  was  founded  on  the  purchase 
v.'hich  he  designed  to  pay,  otherwise  Moses,  would  not  have 
been  so  styled. 

2.  There  are  many  scriptvircs  that  speak  of  Christ's  obedi^- 
ence  and  sufferings,  as  being  in  our  room  and  stead,  whereby 
he  performed  what  was  due  from  us  to  the  justice  of  God  which 
is  the  proper  notion  of  satisfaction.  Thus  we  are  to  under- 
stand those  expressions,  in  which  he  is  said  to  die  for  U6\  as 
the  apo:-tle  says ;  In  due  time  Christ  died  for  the  tjf\^-odh/,  and 
ivhilc  we  xvere  yet  sinners.,  Christ  died  for  us,,  Rom.  v.  6,  8. 
by  which  we  are  to  understand,  that  he  endured  those  suffer- 
inj^s  in  life  and  death  which  we  are  liable  to,  with  a  design  to 
procure  for  us  justification,  reconciliation  to  God,  and  eternal 
salvatioia,  and  herein  he  was  substitued  in  our  room  and  stead, 
as  well  as  died  for  our  good.  f. 

•   At'TfiiTlll'. 

f  There  are  several  propositions  used,  in  the  J^'ew  Testament,  in  esrplaiviuff  t/iif: 
doctrine,  lunnely,  <fw,  tts/k,  vvip,  and  <t;^i .,  <r»*  and  T^tft  refer  to  the  occasion  and  cause 
of  Christ^s  death,  to  wit,  our  sins :  Thus  it  is  said,  in  Horn.  iv.  25.  Who  was  de- 
livered tor  our  offences,  Oj  7tmfti:%fn  t%  Trst^rrluf/.sLU  ny.cty ;  and,  in  1  I'ct.  iii.  IS. 


288  OF  CHRI5T''3  rRlESTLY   OiriCE. 

That  Christ  died,  in  this  sense,  for  his  people,  farther  ap- 
pears, Irom  his  being  therein  said  to  bear  their  sins,  as  the  a- 
postle  expresses  it,  Who  his  own  self  bare  our  sins  in  his  own, 
body  on  the  tree.,  1  Pet.  ii.  24.  and  elsewhere  it  is  said.  He 
tvas  wounded  for  our  transgressions^  he  was  bruised  for  our  ini- 
quities; the  chastisement  of  our  peace  xvns  upon  him^  and  with 
his  stripes  we  are  healed;  and  the  Lord  hath  laid  on  him  the 
iniquitif  of  us  all ;  He  is  bronght  as  a  lamb  to  the  slaughter^  he 
was  cut  off' out  of  the  land  of  the  living  ;  for  the  transgressions 
of  niij  people  was  he  stricken,  Isa.  liii.  5 — 8.  all  which  expres- 
sions plainly  denote  that  he  suiFered  that  which  was  due  to 
them,  or  that  he  died  in  their  room  and  stead. 

And  this  he  is  farther  said  to  do,  in  a  sense,  in  which  none 
but  he  ever  died  for  any  other,  and  therefore  much  more  must 
be  understood  by  it,  than  his  dying  for  the  good  of  mankind. 
The  apostle  speaking  of  this  matter,  opposes  Christ's  sufferings 
tb  his  own,  with  respect  to  the  end  and  design  thereof,  when 
he  saith ;  IFas  Paul  crucified  for  you,  1  Cor.  i.  13.  which  is  as 
though  he  should  say,  it  is  true,  I  have  suffered  many  things 
for  the  church's  advantage  :  yet  it  would  be  a  vile  thing  for 
you  to  entertain  the  least  surmise,  as  though  my  suffering  were 
endured  with  the  same  view  that  Christ  suffered  ;  for  he  died 
as  a  sacrifice  for  sin,  that  he  might  give  a  price  of  redemption 
to  the  justice  of  God,  which  no  one  else  ever  did. 

Object.  1.  It  is  objected,  to  what  hath  been  said  in  defence 
of  Christ's  dying  in  our  room  and  stead,  inasmuch  as  he  bare 
our  iniquities,  that  these  expressions  denote  nothing  else  but 
his  taking  them  away,  which  he  might  do,  if  he  had  not  died  in 
our  room  and  stead.  Thus  we  have  an  explication  of  that  scrip- 
ture before  mentioned,  which  speaks  of  Christ's  bearing  our 
iniquities,  v/herein  it  appears  that  nothing  is  intended  thereby 
but  his   taking  av/ay  some  afflictions  we  were  liable  to;  as  it 

Christ  also  hath  once  suffered  for  sins,  n«»;  A/uaprMv  eru&i :  a?id,  in  this  case,  his 
substitution  in  oiir  rootn  unci  stead  is  principu'hi  argued,  fro7n  its  being  for  our  sins, 
for  -wliich  death  iixis  diie.  ^'Is  for  vref,  luhenevcr  it  refers  to  Christ's  ■n^ffeiings,  it 
plainly  sigvifes  Ids  being  substituted  in  our  room  and  stead  ;  as  /nRom.  v.  6.  Christ 
died  vrt^i  aaiQttv,  for  tlie  ungodly;  and,  in  Tit.  ii.  li.  "Who  gave  himself  for  us. 
Of  fJifKfv  itvla  vTTSf  ««*!'.  .ifid  this  is  not  only  used  in  the  J^few  Testament  to  signi- 
fij  the  subsiitution  of  the  person  dying  in  the  room  of  another,  qr,  in  other  itistances, 
acting  in  his  stent!;  as  in  2  Car.  v.  20.  Phil,  ver.  13.  but  it  is  takeji  in  the  same 
sense  li^hen  used  in  otiier  writers,  Vid.  Euripid  in  Alctst,  (j.r\  bvit<r^  wtp  rts  /'  nvSpocy 
mid  Dancsth.  in  Corott.  tyw  Tvb'  -jntp  ck  vunce>>  ■■,  and  the  Latin  ivord,  that  answers  to 
it,  is  soTnetimes  used  in  the  same  sense.  Vid.  Ter.  in  Jlndr.  Ego  pro  te  molam.  As 
for  the  preposition  ttvli,  that  is  seldom  or  never  xised,  but  it  signifies  a  substitntim  of 
one  thing,  or  person,  in  the  roo?n  of  another :  Thus  ivhen  Christ  is  said  to  give  his 
■life  a  ransom,  at'}:  5to,\>.£<)j  tor  many,  in  Matt.  xx.  28.  Mark  x.  46.  this  plainly  im- 
ports his  being  substituted  in  their  romn,  as  cpptars  by  the  frequent  use  thereof  in 
other  scriptures.  AVe  Matt.  ii.  22.  chap.  v.  38.  andch:\p.  xvii.  27.  Lukexi.  Jl 
tmdin  sevsral  other  places,  Vid-  Grot.  <k  SatiffiCt.  Christ,  cap.  9. 


OF  Christ's  priestly  office.  289 

is  said,  upon  the  occasion  of  his  casting  out  devils^  and  healing 
all  that  -were  sick^  that  this  was  done  that  it  might  be  fuljilledy 
•which  xvas  spoken  by  Esaias  the  prophet^  sayings  Himself  took 
cur  injirmities^  and  bare  ovr  sicknesses^  ^l?it.  viii.  16,  17.  which 
he  might  be  said  to  do,  without  his  dying  to  satisfy  the  justice 
of  God  for  us  in  our  room  and  stead. 

Atisw.  There  are  two  things  to  be  considered  in  the  death 
gf  Christ,  which,  though  distinct,  are  not  to  be  separated ;  one 
is,  his  beaiiug  those  griefs,  sorrows,  or  punishments,  that  were 
due  to  us  for  sin ;  the  other  is,  his  taking  them  away,  as  the 
effect  and  consequence  of  his  having  born  or  answered  for 
them ;  and  the  design  of  the  prophet  Isaiah,  in  his  liii.  chap- 
ter, is  to  shew  that  Christ  did  both  these,  as  appears  by  seve- 
ral expressions  therein;  accordingly  when  he  is  said,  in  ver.  4. 
To  have  borne  our  griefs^  and  carried  our  sorrows^  both  these 
.senses  are  to  be  applied  to  it ;  one  of  which  is  explained  by  the 
apostle,  in  1  Pet.  ii.  24.  Who  his  own  self  bare  our  szjis  in  his 
own  body  on  the  tree ;  and  the  evangelist,  in  the  text  under  our 
present  consideration  explains  these  words  of  the  prophet  in 
both  senses,  when  he  saith.  Himself  took  our  infirmities^  and 
bare  our  sicknesses^  that  is,  he  submitted  to  give  satisfaction  for 
them,  and,  as  the  consequence  thereof,  healed  those  diseases 
v/hich  vre  were  liable  to,  as  the  fruit  of  sin.  The  objection 
therefore  taken  from  this  scripture,  against  the  doctrine  we  are 
maintaining,  is  of  no  force  ;  for  though  Christ  took  away  those 
miseries,  which  were  the  effects  and  consequences  of  sin,  it  doth 
not  follow  that  he  did  not  do  this,  by  making  satisfaction  for  it. 

Object.  2.  There  are  other  ends  of  Christ's  dying  for  us, 
mentioned  in  scripture,  where  though  the  same  mode  of  speak- 
ing be  used,  different  ends  are  said  to  be  attained  thereby,  from 
that  of  his  giving  satisfaction  to  the  justice  of  God :  Thus  it  is 
said,  that  he  gave  himself  for  our  sins  that  he  might  deliver  us 
from  this  present  evil -worlds  Gal.  i.  4.  that  he  might  purify  un- 
to himself  a  peculiar  people^  zealous  of  good  works^  Tit.  ii.  14. 
and  that  he  might  hereby  leave  us  an  example  that  we  shoidd fol- 
low his  steps,  1,  Pet  ii.  21.  and  that  he  might  acquire  to  him- 
self some  additional  circumstances  of  glory,  thus  it  is  said.  He 
died,  and  rose  and  revived,  that  he  might  be  Lord,  both  of  the 
dead  and  living,  Rom.  xiv.  9.  These,  and  such-like  ends,  are 
said  to  be  attained  by  Christ's  death,  which  do  not  argue  that 
he  died  in  our  stead,  but  only  for  our  advantage. 

And  to  this  it  may  be  added,  that  others  are  represented  as 
suffering  for  the  church,  as  well  as  Christ,  namelv,  for  their 
good,  where  there  is  no  difference,  in  the  mode  of  speaking, 
from  that  other  scripture,  in  which  Christ  is  said  to  die  for  us. 
Thus  the  apostle  saith,  /  rejoice  in  my  suj^erings  for  you,  CoT. 
'.  24.  and  this  he  explains  elsewhere,  when  he  speaks  of  his 


290  OF  Christ's  priestly  office, 

being  afflicted  for  the  church's  consolation  and  salvation^  2 
Cor.  i.  6. 

Jnsrr.  We  do  not  deny  but  that  there  are  other  ends  designed 
by  Christ's  sufferings  and  death,  besides  his  giving  satisfaction 
to  divine  justice,  Avhich  are  tlie  result  and  consequence  thereof; 
therefore  we  must  consider  him  as  dying  in  our  stead,  and  theu 
the  fruits  and  effects,  which  redound  to  our  advantage;  one  is 
so  far  trom  being  inconsistent  with  the  other,  that  it  is  neces- 
saiy  to  it;  and,  in  some  of  the  scriptures  but  now  mentioned, 
both  these  ends  are  expressed,  the  former  being  the  ground  and 
reason  of  the  latter ;  as  when  it  is  said,  He  gave  iivmelf  for 
our  si?is,  that  he  might  deliver  us  from  this  present  evil  xvorld: 
the  meaning  is,  he  first  made  satisfaction  for  sin,  and  then,  as 
the  consequence  thereof,  in  the  apphcation  of  redemption,  he 
designed  to  deliver  us  from  the  evils  we  are  exposed  to  in  this 
world ;  and  when,  in  another  scripture  before-mentioned,  the 
apostle  speaks  of  Christ' s  purifying  unto  himself  a  peculiar  peo- 
ple^ zealous  of  good  ivorks^  he  mentions  this  not  as  the  chief, 
much  less  as  the  only  design  of  his  giving  himself  for  his  peo- 
ple ;  but  it  is  said,  he  did  this  first,  that  he  might  redeem 
them  from  all  iniquity^  namely,  by  giving  a  satisfaction  to  jus- 
tice for  them,  and  then,  that  having  redeemed,  he  might  purify 
them  to  himself;  and  when  it  is  said,  that  he  died^  that  he 
might  he  Lord^  both  of  the  dead  and  livings  the  meaning  is,  that 
he  might  purchase  that  dominion  which  he  hath  over  them  as 
Mediator  ;  or  that  having  satisfied  divine  justice  for  them,  as 
a  Priest,  he  might,  have  dominion  over  them  as  a  King ;  so 
that  these  two  ends  are  not  inconsistent  with  each  other,  and 
therefore  the  latter  doth  not  destroy  the  former. 

And  as  for  that  scripture,  in  which  the  apostle  speaks  of  his 
sufferings  for  the  church,  or  for  their  co7isolation  and  salvation^ 
we  may  observe,  that  he  doth  not  say  that  he  suffered  for  them, 
much  less,  in  their  room  and  stead,  or  as  a  propitiation  to 
make  reconciliation,  that  hereby  he  might  promote  their  con- 
solation and  salvation,  as  Christ  did  ;  much  less  is  it  said  of 
any  besides  him,  that  he  gave  his  life  a  ransom  for  them^  which 
is  an  expression  peculiar  to  himself,  wherein  his  death  is  re- 
presented as  a  price  of  redemption  for  them  *. 

3.  T."hat  Chrit.t  died  in  our  room  and  stead,  and  consequent- 
ly designed  hereby  to  give  satisfaction  to  the  justice  of  God 
for  our  sin,  appears  from  liis  death's  being  typified  by  the  sacri- 
fices under  the  ceremonial  law,  which,  it  is  ])lain,  were  substi- 
tuted in  the  room  of  the  offender,  for  whom  they  were  offered. 
We  read  of  the  priesfs  layijig  his  hand  on  the  head  of  the  sa- 
C7'ifice,  a7id  confessing  over  it  the  inif/uiiies  oi^  those  for  whom  it 
was  offered,  upon  which  occasion  it  is  said  to  have  born  them., 
*   See  the  note  immediatelii  precceding. 


OF  Christ's  priestly  office.  2^1 

Lev.  xvi.  21,  22.  And  the  consequence  thereof  was  their  being 
dischuged  from  the  guiit  which  they  had  contracted,  which  is 
called,  making  atonement  for  sin.  Now  that  tKis  was  a  type  of 
Clirist's  making  satisfaction  for  our  sins,  by  his  death,  is  evi- 
dent, inasmuch  as  the  apostle  having  spoken  concerning  this 
ceremonial  oi'dinance,  applies  it  to  him,  when  he  saith,  that 
Christ  xuas  once  offered  to  bear  the  sins  of  many ^  Heb.  ix.  28- 
And  elsewhere,  when  referring  to  the  sacrijice  of  the  Lord's 
passovcr^  as  the  paschal  lamb  was  styled,  Exod.  xii.  27.  He 
sa}'b  that  Christ  our  Passover  is  sacrificed  for  iis^  1  Cor.  v.  /. 
And,  as  such,  he  is  said  to  be  made  sin  for  xis^  xvho  knexv  no  siUy 
that  xve  might  be  made  the  righteousness  of  God  in  him^  2  Cor. 
V.  21.  And  as  they  who  were  ordained  to  perform  this  service, 
are  called  priests,  Christ,  as  typified  thereby,  is  so  styled. 

I  \n\  sensible  it  will  be  objected,  that  the  sacrifices  under  the 
ceremonial  law  were  not  instituted  with  a  design  to  typify 
Christ's  death ;  which  would  hardly  have  been  asserted  by  any, 
as  being  so  contrary  to  the  sense  of  many  scriptures,  had  it  not 
been  thought  necessary  to  support  the  cause  they  maintain. 
But,  having  said  something  concerning  this  before,  in  consider- 
ing the  origin  of  the  cerenwnial  law  *,  I  shall  only  add,  that 
it  is  very  absurd  to  suppose  that  God  appointed  sacrifices  not 
as  types  of  Christ,  but  to  prevent  their  following  the  custom  of 
the  Heathen,  in  sacrificing  to  their  gods,  and  that  they  did  not 
take  their  rites  of  sacrificing  from  the  Jews,  but  the  Jews  from 
them ;  and  God,  foreseeing  that  they  would  be  inclined  to  fol- 
low their  example  herein,  indulged  them  as  to  the  matter,  and 
only  made  a  change  with  respect  to  the  object  thereof,  in  ordain- 
ing, that,  instead  of  offering  sacrifice  to  idols,  they  should  offer 
if  to  him.  But  this  runs  counter  to  all  the  methods  of  pro\'i- 
dence  in  the  government  of  the  church,  which  have  been  so  far 
from  giving  occasion  to  it  to  symbolize  with  the  religion  of  the 
Heathen,  in  their  external  rites  of  worship,  that  God  strictly 
forbade  all  commerce  with  them.  Thus  Abraham  was  called 
out  of  Ur  of  the  Chaldees,  an  idolatrous  country,  to  live  in  the 
land  of  Canaan,  and  thci'e  he  was  to  be  no  other  than  a  stran- 
ger, or  sojourner,  that  he  might  not,  by  too  great  familiaritv 
with  the  inhabitants  thereof  learn  their  ways.  And  afterwards 
the  Jews  were  prohibited  from  having  any  dealings  with  the  E- 
gyptians  ;  not  because  civil  commerce  was  unlawful,  but  lest 
this  should  give  occasion  to  them  to  imitate  them  in  their  rite.s 
of  worsiiip  J  to  prevent  which,  the  muitiplying  horses  was  for- 
bidden, Deut.  xvii.  16.  upon  which  occasion  the  church  saith, 
in  Hos.  xiv.  3.  We  ivill  not  ride  upon  horses,  neither  xvill  ive  say 
any  more  to  the  xvork  of  our  hands,  T'e  are  our  gods,  that  is,  wc 
Tivill  not  do  any  thing  that  may  be  a  temptation  to  us  to  joiu 


292  OF  Christ's  priestly  office. 

with  the  Egyptians,  or  other  Heathen  nations,  in  their  idolatry  ; 
therefore  certainly  God  did  not  ordain  sacrifices  in  compliance 
with  the  Heathen,  but  to  typify  Christ's  death. 

Thus  we  have  endeavoured  to  prove  that  Christ  gave  satis- 
faction to  the  justice  of  God  for  sin,  as  he  was  a  true  and  pro- 
per sacrifice  for  it.  I  might,  for  the  farther  strengthening  of 
this  argument,  have  proved,  that  the  end  of  Christ's  death,  as- 
signed by  the  Socinians,  namely,  that  he  might  make  atonement 
for  sin,  can  hardly  be  reckoned  an  expedient  to  confirm  any  doc- 
trine ;  for  there  are  many  instances  of  persons  having  laid  down 
their  lives  to  confirm  doctrines  that  have  been  false,  and  nothing 
more  is  proved  hereby,  but  that  the  person  believes  the  doctrine 
himself,  or  else  is  under  the  power  of  delusion  or  distraction  ; 
whereas  a  person's  believing  the  doctrine  he  advances  is  no  evi- 
dence of  the  truth  thereof:  and  as  for  our  Saviour's  confirming 
his  doctrines,  that  was  sufficiently  done  by  the  miracles  which 
he  wrought  for  that  end.  And  indeed,  were  this  the  only  end 
of  Christ's  dying,  I  cannot  see  how  it  differs  from  the  death  of 
the  apostles,  and  other  martyrs,  for  the  sake  of  the  gospel ; 
whereas  Christ  laid  down  his  life  with  other  views,  and  for 
higher  ends,  than  any  other  person  ever  suffered. 

And  to  this  we  may  add,  that  if  Christ  died  only  to  confirm 
his  doctrine,  or,  as  it  is  farther  alleged,  by  those  whom  we  op- 
"pose,  that  herein  he  might  give  us  an  example  of  submission  to 
the  divine  will  and  patience  in  suffering,  this  would  have  been 
no  manner  of  advantage  to  the  Old  Testament  saints ;  for  Christ 
could  not  be  an  example  to  them,  nor  were  the  doctrines,  which 
they  pretend  he  suffered  to  confirm,  such  as  took  place  in  their 
time.  Therefore  Christ  was  no  Saviour  to  them,  neither  could 
they  reap  any  advantage  by  what  he  was  to  do  and  suffer ;  nor 
could  they  have  been  represented  as  desiring  and  hoping  for 
his  coming,  or,  as  it  is  said  of  Abraham,  rejoicing  to  see  his  day., 
John  viii.  56.  and  if  we  suppose  that  they  were  saved,  it  must 
have  been  without  faith  in  him.  According  to  this  method  of 
reasoning,  they  not  only  militate  against  Christ's  being  a  pro- 
per sacrifice  ;  but  render  his  cross  of  none  effect,  at  least  to  thero. 
that  lived  before  his  incarnation ;  and  his  death,  which  was  the 
greatest  instance  of  love  that  could  be  expressed  to  the  children 
of  men,  not  absolutely  necessary  to  their  salvation,  (a) 

(n)  "  The  judicious,  whether  Trinitarians,  or  Unitarians,  have  always  acknow- 
ledged an  intimate  connexion  between  the  doctrine  of  Christ's  true  Godhead,  and 
tliat  of  his  satisfaction  for  sins;  as  botii  must  be  at  once  confessed,  or  denied.  !f 
he  by  his  siiiferings  could  satisfy  the  avenging-  justice  of  God  for  the  sins  of  all 
believers ;  then  he  bel\oved  to  be  more  than  any  creature.  If  on  the  contrar}-,  such 
a  thing  was  not  necf  ssary,  then  no  other  end  coold  be  so  important,  that  for  it 
(iod  should  empty  himsclt^  and  "  assuming  the  form  of  a  servant,  become  obe- 
dient to  the  death  of  the  cross." 

Hut  the  tnith  of  Christ's  satisfaction  is  cantarmad  in  thp.  TflrAof  0«d  by  so 


OF  Christ's  priestly  office.  295 

Object.  Before  we  close  this  head,  we  shall  consider  an  ob- 
jection generally  brought  against  the  doctrine  of  Christ's  satis- 
faction, namely,  that  he  did  not  undergo  the  punishment  due 

many  testi  monies,  and  these  of  the  clearest  kind,  that  tliose  of  another  opinion, 
findliiemselves  under  a  necessity  lo  give  even'  where  to  these  passages  an  arbi- 
tran-  sense ;  so  feeble,  impriper,  and  f<ii'-fetched,  thul  by  such  a  strain  of  inter- 
pretation, people  are  in  danger  of  turning  from  all  the  doctrines  of  the  Bible  and 
of  .pronouncing  it  the  most  uncertain  of  all  doctrinal  books,  and  the  most  ready 
to  mislead.  On  this  subject  much  has  been  written  ^^'e  shall  only  observe  the 
following  things  as  suitable  to  our  purpose. 

In  the  course  of  Christ's  prophetic  teaching  upon  earth,  we  find  evident  proofs, 
that  he  had  appeared  not  only  i<)r  that  end,  but  ch.efly  for  a  very  different  jjur- 
pose,  namely,  to  suffer  and  to  die;  that  bc-ing  a  saving  work,  and  of  the  utmost 
necessity  He  declared  that  he  came  to  minister,  and  10  give  his  life  a  ransom  for 
many.  .VIore  than  once  he  informed  his  disciples,  that  by  a  bitter  and  a  most 
hurr'.'ding  kind  of  sutfering,  which  hung  over  his  head,  that  which  was  written 
concenv  ig  him,  behoved  to  be  accomplished. 

Mi-.  c.rcum.stances  and  manner  of  acting  were  wholly  directed  to  that  end. 
The  joyful  solemnizing  of  his  birth,  by  a  retinue  of  spirits  immortal  and  enthro- 
ned, -.vas  heard  by  good  witnesses  indeed,  but  of  low  degree,  and  few  in  number; 
and  kVJth  some  express  testimonies  on  earth,  during  his  quiet  education  in  a  re- 
mote arnl  contemptible  town,  titey  were  almost  gone  out  of  mind.  His  heavenly  con- 
secri'.'on  was  shown  to  John  only;  his  glor.ficaiLion  on  the  mount,  only  to  thi-ee  of 
his  followers,  of  which  he  forbade  tliem  to  speak  till  after  his  resurrection,  or  to 
make  him  known  every  where  as  Christ.  Several  times  he  commanded  not  to 
propagate  the  cures  lie  had  wrought.  Ofien  his  preaching  was  involved  and  figu- 
rative, more  adapted  to  inflame  ^xt  great  against  him,  than  to  unite  the  maiiy  in 
his  favours.  Yet  his  greatness  could  not  be  wholly  unknown,  and  when  men 
would  have  exalted  him,  he  shunned  it.  By  all  these  things,  the  judgment  and 
the  confidence  of  the  people  concerning  him,  was  muih  more  vague  and  unsta- 
ble, than  even  concerning  liis  austere  forerunner. — In  one  word,  his  ministry  was 
so  conducted  as  might  best  serve,  not  to  prevent,  but  to  pave  the  way  for  his  far- 
ther suffering  and  deatii,  while  the  clearer  and  more  extensive  spi-ead  of  his  doc- 
trine, and  thereby  at  the  same  time,  the  publication  of  his  death  and  his  glory, 
behoved  to  be  the  work  of  the  apostles  in  his  name. 

That  Christ  suffered  and  died  for  the  good  of  his  church,  is  without  contro- 
versy ;  so  also  did  the  apostles.  But  was  any  of  them  crucified  for  us,  as  was 
Christ }  To  say  this,  would  in  Paul's  judgment  be  the  utmost  absurdity.  What 
then  hath  the  Saviour  done,  which  no  other  did  ? — "  He  was  delivered  for  our  of- 
fences." "  He  suffered  for  our  sin,  the  just  for  the  unjust;  that  he  might  bring 
us  to  God."  He  •'  died  for  our  sins."  "  The  blood  of  Jesus  Christ  cleanseth  ua 
ftom  all  sin." — -And  so  indeed,  tiiat  he  delivered  us  from  sin,  by  taking  it  upon 
himself.  For  he  w  ho  neither  had  nor  knew  sin,  was  of  God  made  to  be  sin  for  us, 
that  we  might  Ik'  tlie  righteousness  of  God  in  him.  He  "  bare  our  sins  in  his  own 
body  upon  the  tree."  "  Behold,  said  John,  the  Lamb  of  God,  which  taketh  away 
the  sin  of  the  wdrlil."  \nii\\o\v  does  \v^  take  it  away  ?  By  his  death.  For  to  say 
a  lamb  takes  away  sin,  is  not  sense,  if  thciv  lie  not  an  allusion  to  the  Paschal 
Lamb,  or  to  otiier  sacrificed  lambs,  wliich  were  to  be  slain  according  to  the  law. 
"  Christ  our  passover  is  sacrificed  for  us."  "  Yc  are  redeemed  by  the  precious 
blood  of  Christ,  as  of  a  lamb  without  blemish,  and  without  spot." — He  put  him- 
self in  our  pl.ice,  fulfilled  for  us  the  demands  of  God's  holy  law,  and  for  us  satis- 
fied his  inflexible  justice.  Why,  pr.ay,  of  all  men,  of  all  the  saints,  of  all  the  most 
excellent  teachers,  wa»  Christ  only  free  from  all  moral  ihipurity  .'Asa  Prophet, 
this  was  not  absolutely  necessary  for  him  ;  but  necessary  it  was  that  he,  being  to 
fulfil  the  law  for  others,  should  have  no  need  to  satisfy  for  his  o^^-n  sin.  "  God 
sending  his  Son  in  the  likeness  of  sinful  flesh,  and  that  for  sin,  condemned  sin  in 
the  flesh  ;  that  the  righteousness  of  the  law  might  be  fulfilled  in  us."  Cod  sent 
forth  his  Son  made  under  the  law,  to  redeem  them  who  were  under  the  law."^ 

Vol.  II.  P  p 


294  OF  Christ's  priestly  office. 

for  our  sins,  because  he  did  not  suffer  eternally ;  nor  were  his 
sufferings  attended  with  that  despair,  and  some  other  circum- 
stances of  punishment,  which  sinners  are  liable  to  in  the  other 
world. 


The  apostle  confirms  this  in  the  clearest  manner,  giving  us  at  the  same  time,  a 
notable  sign  of  tlie  remarkable  curse  in  the  death  of  Christ.  It  is  written,  "  Cur- 
sed  IS  every  one,  who  continueth  not  in  all  things  which  are  written  in  the  book 
of  the  law  to  do  them.  Christ  hath  redeemed  us  from  the  curse  of  the  law,  being 
made  a  curse  for  us :  for  it  is  written,  Cursed  is  every  one  who  hangeth  on  a  tree." 
Tliis  important  doctrine  is  incidcated  on  us  in  many  places,  under  the  notions 
of  a  purchase,  a  ransom,  a  propitiation,  and  a  testament ;  by  which  the  virtue  and 
the  efficacy,  of  Christ's  deatli  are  elucidated.  Let  it  not  be  objected,  that  these 
phrases  are  borrowed  from  other  things,  and  therefore  to  be  understood  in  an 
improper  and  figurative  sense.  A  figurative  sense  is  not  however,  no  sense  at  all, 
or  without  sense ;  but  serves  to  make  profound  subjects  more  comprehensible  to 
a  common  understanding. 

1.  .f  Purchase.  Believers  in  their  soul  and  their  body  are  God's,  "  because 
they  are  bought  with  a  price ;"  they  are  the  church  of  the  Lord  God,  which  he 
hath  purchased  with  his  own  blood.  The  song  unto  the  Lamb  runs,  "  Thou  wast 
slain,  and  hast  redeemed  us  to  God  by  thy  blood ;"  which  strongly  indicates, 
that  their  salvation  is  to  be  ascribed  to  the  merits  of  his  bloody  death. 

2.  A  Ransom.  In  the  New  Testament,  the  word  deliverance  is  often  used  in 
translating  one,  which  properly  signifies  a  redemption,  or  ransom.  Thus  it  is  writ- 
ten, *•  ye  were  redeemed  from  your  vain  conversation,  not  by  corruptible  things, 
as  silver  or  gold,  but  by  the  precious  blood  of  Christ."  This  redemption  is  ex- 
plained by  the  forgiveness  of  sins.  It  is,  therefore,  his  blood  and  death,  where- 
with he  made  payment,  in  order  to  procure  our  discharge  from  the  debt  of  sin. 
He  came  "  to  minister,  and  to  give  his  life  a  ransom  for  many." — t.vrfm.  Matt.  xs. 
28.  and  Avrtwrpov.  1  Tim.  ii.  6. 

3.  A  Propitiation.  Sometimes  this  in  the  Greek  is  called  etTroKetretxxefy}!,  (con- 
ciliatio)  that  is,  a  reconciliation.  Accordingly,  believers  are  now  reconciled  to 
God  by  the  death  of  his  Son ;  by  his  cross ;  by  the  blood  of  his  cross,  and  in  the 
body  of  his  flesh  through  death.  "  God  was  in  Christ  reconciling  the  world  to 
himself:"  which  is  farther  explained,  "  not  imputing  their  trespasses  to  them." 
— Bat  it  is  also  culled  a  pi'opitiation,  in  the  translation  of /xa<r|Mof,  (expiatio)  used 
concerning  the  victims  which  were  anciently  slain,  as  a  typical  propitiation  in 
place  of  the  guilty.  So  now  Jesus  Christ  the  righteous  is  the  propitiation  for  our 
shis. .  For  God  "  sent  his  Son  to  be  a  propitiation  for  our  sins."  God  hath  set  him 
forth  to  be  a  propitiation  through  faitli  in  his  blood,  for  a  demonstration  of  his 
nghteousness,  by  (or  rather  because  of  J  the  forgiveness  of  sins.  Therefore,  "  the 
Lamb  of  God  hath  so  taken  away  the  sms  of  the  world,"  that  he  took  them  upon 
himself,  that  he  bare  them,  that  he  died  In  the  place  of  his  people. 

4.  >'?  Testament.  According  to  his  last  institution,  the  assignation  of  the  ever- 
lasting inheritance,  is  called  "  the  New  Testament  in  his  blood,  wliich  was  shed 
for  many,  for  the  remission  of  sins."  This  signifies  to  us,  not  only  that  Clu-ist  had 
a  perfect  right  to  tlie  honour  of  settling  the  inheritance,  not  only  that  his  death 
as  a  testator  was  necessary  to  put  his  people  in  possession  of  it ;  but,  that  that 
inheritance  had  its  foundation  precisely  in  the  shedding  of  his  blood,  in  his  deep- 
est humiliation,  and  his  violent  deatli ;  as  thereby  tlieir  sins,  which  otherwise 
stood  in  tlie  way  of  salvation,  could  be  forgiven.  If,  instead  of  the  JK'ew  Testa- 
ment, we  rather  choose  to  translate  it  the  J\'ew  Covenant  ,•  the  allusion  will  be 
somewhat  different,  but  tlie  matter  the  same. 

This  leads  us  to  the  epistle  to  the  Hebrews,  in  which  all  these  doctrines  are 
ascertained  to  us  at  great  length,  and  with  invincible  arguments.  That  epistle 
was  intended  to  demonstrate  indeed,  the  autliority  of  Christ's  instruction  abovt« 
all  the  prophets,  and  even  Moses  himself:  but  also,  under  propositions  borrowed 
from  the  ancient  religion,  and  fitted  to  the  Hebrews,  to  reconcile  his  pi-iestly  of- 
fice with  the  intention  of  the  Levitical  sacrifices,  and  to  exalt  it  infinitely  above 


OF  Christ's  priestly  office.  295" 

Answ.  To  this  it  may  be  answered,  that  the  infinite  value  oi* 
Christ's  sufferings  did  compensate  for  their  not  being  eternal. 
And,  indeed,  the  eternity  of  sufferings  is  the  result  of  their  not 

Aaron's  priesthood.  Christ  being  a  Higlit  Priest  of  unchangeable  power,  needed 
not  to  offer  up  sacrifices  for  his  own  sins,  but  having  offered  himself  up  once  to 
God,  he  thereby  made  rcconcihation  for  sin,  made  an  end  of  it,  ojiened  a  sure  way 
to  heaven,  and  "  can  save  unto  the  uttermost  all  who  come  unto  the  Father  by 
him."  Head  the  5th  and  the  10th  chapters.  Would  you,  on  account  of  the  doc- 
trine so  full  of  consolation,  suspect  this  epistle,  and  erase  it  from  the  volume  of 
holy  scripture  ?  In  it,  however,  no  doctrine  occurs,  which  is  not  also  mentioned 
fdsewherc ;  and  this  apostolic  epistle  is  surpassed  by  none  of  the  rest,  in  sublim- 
ity of  matter,  in  weight  of  evidence,  in  glorifying  the  grace  of  God  in  Christ,  in 
strong  consolation,  in  encouraging  to  the  spiritual  warfare,  and  in  the  most  ani- 
mating motives  to  holiness  and  perseverance. 

Besides,  in  the  Saviour's  satisfaction  only  lies  the  reason,  why  his  suffering  to- 
gether with  his  resurrection,  are  every  where  represented  to  us  as  the  sum  and 
.substance  of  the  gospel.  No  other  part  of  his  history  and  ministration  are  so  lul- 
ly  propounded,  and  that  by  all  the  Hvangclists. — We  have  already  seen,  that  the 
Apostles  ]jreached,  not  only  the  doctrine  of  evangelic  morality,  but  chiefly  Christ 
himself,  that  is,  his  person,  work,  and  two-fold  state.  Paul  would  know  nothing 
among  the  Corinthians,  "  but  Jesus  Christ  and  him  crucified."  The  O'oss  of 
Christ  was  tliat  alone  in  which  he  gloried.  He  reduces  the  knowledge  of  Clirist, 
for  the  excellency  of  which  he  counted  all  things  but  loss  and  dung,  to  the  know- 
ledge of  the  power  of  his  resurrection,  and  of  the  fellowship  of  his  sufferings. — 
In  that  most  important  conversation  on  the  holy  mount,  between  our  Lord,  and 
two  of  the  celestial  inhabitants,  the  two  great  teachers  and  reformers  under  the 
old  dispensation,  we  find  no  more  mentioned,  but  that  it  turned  upon  that  de- 
cease which  he  shoidd  accomplish  at  Jerusalem. — In  the  cross,  and  the  other  hu- 
miliations and  sufferings  of  the  Saviour  comprehended  under  it,  the  love  of  God 
towards  men,  in  not  sparing  his  own  Son,  as  also  his  wisdom  and  power  unto  sal- 
vation are  displayed  in  a  peculiar  and  a  most  conspicuous  manner.  In  the  cross, 
is  the  abolishing  of  the  power  and  the  fear  of  death.  Deliverance  from  the 
dominion  of  sin,  as  also  the  glory  to  come,  are  its  pleasant  fruits.  The  plain, 
]>ut  most  consolatory  symbols  of  the  grace  of  Jesus,  in  Baptism,  and  the  Holy 
Supper,  point  us  in  like  manner  to  his  atoning  death,  witli  a  charge  to  shew  it 
forth  in  particular. 

The  medium  of  our  acceptance  and  justification  before  God,  is  every  where  in 
the  gospel  said  to  he  faith  in  Christ:  and  that  indeed  in  opposition  to,  and  with 
warning  against  the  law,  or  the  seeking  of  our  justification  by  the  works  of  the 
law.  Now  if  believing  111  Christ  signify  only,  to  receive  and  to  olicy  his  doctrine 
concerning  the  rational  grounds  and  duties  of  religion  ;  how  then  is  the  doctrine 
and  tt\e  righteousness  of  faith  quite  another  thing  than  the  demand  and  righ- 
teousness of  the  law  whether  we  consider  the  moral  law  naturally,  or  as  written 
by  Moses  }  Nay,  Moses  had  also  taught  the  capital  doctrines  of  rational  religion, 
God's  existence,  unity,  providence,  the  duties  of  man,  &c.  and  that  the  love  of 
God,  and  ot  our  neighbour,  is  more  than  all  sacrifices,  was  often  inculcated  under 
the  old  economy,  and  not  unknown  to  the  Jews. — Or  does  the  jirohibition  of  seek- 
ing righteousness  by  the  law,  only  mean  the  omitting  of  the  .Mosaic  rights  ?  But 
in  the  places  quoted,  and  in  others,  the  /aw  cannot  possibly  be  undeistood  in 
such  a  limited  sense.  Besides  the  righteousness  of  faith,  in  contradistinction  to 
that  of  the  law,  had  place  even  under  the  old  dispensation.  Further,  these  extei-- 
nal  solemnities  could  indeed  be  :ibolished ;  but  they  were  instituted  by  God  him- 
self, and  hence  the  observing  of  them  did  not  so  militate  again.st  a  rational  reli- 
gion,  that  it  in  itself  could  make  a  man  condcniKable. — Paul  constantly  teaches, 
that  the  opposition  between  faith  and  the  law,  in  respect  of  our  seeking  righteous- 
ness by  thein,  consists  m  this,  that  God's  inflexible  laiv  condemns  all  sinners, 
Jews  and  Gentiks ;  that  by  the  woi:ks  of  the  hiw,  no  flesh  s!)all  be  j  ustified ;  th'.-^, 


296  OF  Christ's  priestly  office. 

being  satisfactory,  which  cannot  be  applicable  to  those  that 
Christ  endured;  and  as  for  that  despair,  attended  -vvkh  impa- 
tience, and  other  sins  committed  by  those  that  suffer  eternal 


through  sin,  ihe  law  is  beccme  wei'kto  give  life:  but  that  faith  :^ckno^Vl'Jdges 
and  embraces  Christ,  as  he  who  fulfilled  the  righteousness  of  the  hiw,  was  made 
a  curse  for  us,  and  set  forth  to  be  a  propitiation,  through  faith,  not  only  in  his 
doctrine,  but  in  his  blood,  for  a  demcnstration  of  the  righteousness  of  God'. 

And  vvhy  else  was  "  Chn^t  crucified  unto  the  Jews  a  stumbling-block,  and  to 
the  Greeks  foolisliiiess  ?"  Sc.rely,  not  so  mucli  on  account  of  the  capital  truths  of 
ration.d  religion  taaght  by  him.  The  Jcwish  doctors,  and  the  best  philosophers 
among  tlie  Heathens,  who  had  acknowledged  them  were  honoured  on  that  ac- 
count. Nor  was  it  because  Christ,  continuing  a  worthy  and  faithful,  but  an  im- 
successful  teacher  ot  his  doctrine,  was  unjustly  accused,  and  shamefully  put  to 
death.  The  memory  of  a  condemned  Socrates  was  not  held  in  contempt  The 
reason  was  purely  this,  that  the  Saviour's  suffering  was  proclaimed  as  the  only 
ground  and  cause  of  our  reconciliation  and  salvation  :  while  the  Jew.s  and  Hea- 
thens thought  to  be  saved  by  the  value  of  tiieir  own  virtue:  and  to  them  it  was 
exceeding  strange,  and  most  mortifying  to  their  pride,  that  penitently  acknow- 
ledging their  gu;lt,  they  belioved  to  seek  life  in  the  deep  abasement  of  a  cruci- 
fied Mediator,  .md  in  his  justifying  resurrection. 

All  our  reasoning  tlius  far  makes  it  evident,  that  we  must  not  understand  the. 
S7iffe7-i)igs  of  Christ  for  sin,  merely  as  if  God,  being  about  to  announce  by  tiie  gos- 
pel, grace  and  life  to  the  nations,  would  previously  manifest  his  aversion  to  sin, 
by  a  striking  example  of  his  veng-eance ;  and  for  that  purpose,  deliver  up  an  am- 
bassador vc:^  ted  with  exti.iordinary  ])rivilcges,  to  so  much  sorrow  and  shame. 
Surely  all  preceding  ages  had  already  exhibited  awful  instances  of  God's  fearful 
displeasure  with  the  sins  of  individuals  and  communities,  without  deliverance 
from  sin  being  ever  ascribed  to  them.  That  a  mean  man  among  the  people,  that 
a  teacher  wandering  about  in  poverty,  should  be  shamefully  put  to  death  by  a 
civil  judge,  was  much  leiss  calculated  to  exhibit  a  signal  and  extraordinary  exam- 
ple 01  divine  wratli,  than  the  immediate  interposition  of  Providence,  which  had 
often,  in  former  times  nfucted,  and  still  could  inflict  miraculou-s  punishments  on 
the  most  eminent  persons,  or  on  whole  nations.  At  any  rate,  to  manifest  a  righ- 
teous abhorrence  of  sin,  vengeance  behoved  not  to  fall  upon  one  perfectly  inno- 
cent. This  last  would  be  quite  absurd ;  imless  the  innocent  person,  (as  holy 
scripture  has  aire  dy  taught  us)  should  with  God's  approbation,  as  spontaneous- 
ly, as  generously,  substitute  himself  in  our  place,  by  bearing  our  sin. — Accord- 
ingly, sacred  scr-pture  represents  the  sufferings  of  Christ,  not  only  as  a  proof 
and  confiinnation,  but  as  the  cause  of  our  reconciliation. 

We  by  no  means  exclude  other  adv.iiitages  asct  ibed  by  Socinus  to  the  Sa- 
viour's deatli  Beyond  all  doubt,  he  thereby  confirmed  his  integrity  and  the  truth 
of  his  mission.  But,  pray,  was  it  ever  heard,  that  a  fidse  prophet,  in  the  found- 
ing of  a  new  sficiety,  mentioned  his  own,  his  certain,  iiis  fast  approaching,  and 
most  offensive  puni.^limcnt  of  death,  as  the  intention  of  his  mmistay  ;  and  made 
it  an  article  of  his  doctrine  r — In  confirmation  of  his  doctrine  and  mission,  Jesus 
generalh  appealed  to  his  miracles ;  and  yet,  where  are  the  forgiveness  of  om-  sins 
and  a  title  to  life  ascribed  to  his  miracles,  as  tliey  often  are  to  his  bloody  death  ? — 
For  'vhat  doctriiie  was  Jesus  condemned  ?  I»iot  for  the  truths  and  prescriptions 
of  natural  reason ;  but  because  he  dec  hired  himself  to  be  higher  far  than  any  hu- 
man prophrt.  (See  Section  IX.)  If  the  celestial  chorus  at  his  birth,  if  the  Father's 
voice  at  h  s  inauguration,  if  his  glory  on  the  m(;unt,  had  been  openly  perceived 
b\  the  Jev.ish  council  and  all  the  people;  if  tlie  lightnings  darted  forth  in  con- 
firmaticn  of  Moses  and  Elias,  had  caused  him  to  be  honoured  ;  especially  if  he 
had  satisfied  their  prejudices  concerning  the  Messias;  if,  with  legions  of  his 
Fatlteys  angels,  he  had  destroyed  the  Roman  government,  broken  that  yoke,  re- 
cox  ering  and  extending  David's  mighty  kingdom;  their  infidelity  would  have 
been  conqucredj  and  eagerly  would  they  have  confided  in  him.  They  would  have 


OF  Christ's  priestly  office.  297" 

punishments,  that  arises  from  the  eternal  duration  of  them,  as 
well  as  irom  the  corruption  of  nature,  which  refuses  to  subscribe 
to  the  justice  of  God  thi;rein,  while  complaining  of  the  severity 
of  his  dispensations. 

Thus  we  have  considered  Christ's  death,  as  a  true  and  proper 
saoiiice  for  sin.  We  might  now  take  notice  of  an  expression 
that  is  used  in  this  answer,  which  is  taken  from  the  words  of 
the  apostle,  that  once  offered  himself^  Heb.  ix.  28.  and  that 
zvk/iout  spot  to  God^  vcr.  14.  This  oifcring  being  sufficient  to 
answer  the  end  designed,  there  was  no  need  of  repeating  it,  or 
of  his  doing  any  thing  else  with  the  same  view  ;  the  justice  of 

been  more  eas.ly  urawn  by  giving  bread,  oi-  causing  manna  to  rain,  than  by  pro- 
mising iheni  hiS  flesb  and  blood. — A  steady  martj  rdom  was  n)ore  necessary  to 
the  preaching  of  the  apostles ;  because  tlieir  doctnne  in  a  g-reat  measure  referred 
to  and  was  built  upon  ihe  truth  of  ihe  all-important  events  of  tlie  Saviour's  death 
and  exaltation.  In  i  elation  to  which,  as  they  could  nut  be  deceived,  so  likewise 
their  sincerity  behoved  to  be  pat  beyond  suspicion.  But  the  Lord  Jesus  Christ 
h.'.d  abundance  of  glorious  mcc^ns  to  <  or.fiiui  h.s  doctrine;  and  if  nothing  else  liad 
been  to  be  effectuated  by  it,  he  behmxd  not  to  have  undergone  a  cursed  death 
upon  the  hiil  of  mfamv ;  and  that  under  the  pretence  of  a  legal  procedure,  which 
caused  the  multitude  to  revolt  from  him,  his  friends  to  be  offended  at  him,  and 
piun.;.ed  his  best  followers  in  deep  distress. 

We  also  respect  the  design  of  exhibi'ar.g  in  his  sufferings,  an  example  of  love, 
submission  to,  and  confidence  in  God.  TJut  such  an  extremity  of  ^hame  was  not 
neces.sary  for  tliat  purpose ;  and  his  sulferings  were  accompanied  with  so  much 
perlarbation,  vehement  distress,  cries  and  tears,  that  quite  other  ends  were  ever 
to  benbtuiued  by  tliem  ;  else  he  would  not  have  exceeded  many  valiant  mariyrs. 
Besides,  could  any  apostle,  courageously  foreseeing,  and  alluding  to  his  own 
martyrdom  in  confirmation  of  the  truth,  and  tor  an  e.vample  to  othti  i,  be  able  to 
say,  as  did  Christ,  "  whoso  cateth  my  ilesh  and  drinketh  my  blood,  hatli  eternal 
life ;  for  my  flesh  is  meat  indeed,  anci  my  blood  is  di'iiik  indeed,  &c.  ?"  2  Tim. 
iv.  6.  compared  with  Joh.n  vi.  51 — 57. 

Do  men  in  spite  of  the  divine  testimony,  find  reasons  and  scruples  against  a 
vicarious  satisfaction ;  if  we  ai-e  not  much  mistaken,  they  are  easy  to  solve.  But 
for  stronger  reasons  combat  the  persuasion,  that  the  Holy  Supreme  Being  can 
show  himself  favourable,  or  indifferent,  to  the  voluntaiy  violation  of  those  laws 
and  moral  duties  from  which  he  himself  cannot  absolve  a  rational  creature;  or  to 
speak  in  a  plain  and  familial*  manner,  that  God  can,  and  also  will  suffer  sin  to 
escape  with  impunity. 

If  then,  (to  conclude  in  the  language  of  the  apostle,  when  enlarging  on  tlie 
glory  of  Christ,)  the  Son  of  God,  by  himself  purged  our  sins  ;  how  narrowly  and 
how  pei'versely  would  we  limit  his  saving  work  to  his  preaching/  How  incon- 
sistent is  it  with  ihis,  that  men,  according  to  the  usual  phrase  among  Christians, 
a.scribe  efficacious  wjeTi7s  to  Christ ;  but  in  an  unusual  sense  understand  them 
only  of  liis  doctrine  and  his  excellent  character  ?  against  which  sentiment,  too, 
much  could  be  objected  How  evidently  then  is  that  confirmed,  which  we  as- 
serted, that  Christ  himself  in  his  person  and  performances,  is  the  cause  and 
ground  of  our  salvation  ?  If  the  suffering  and  death  of  Christ  alone  have  merit- 
ed salvation  for  the  innumerable  multitude  of  all  them  who  ever  believed  in 
him,  or  shall  believe;  if  his  siiflering,  though  short  in  duration,  was  the  satis, 
factory  ransom,  to  deliver  all  those  sinners  from  the  fear  of  death,  aiul  from  the 
wrath  to  come ;  then  the  infinite  worth  of  his  person  and  work,  must  surpass 
all  understanding;  then  from  that  most  gracious  deliverance  wc  deduce  an  im- 
portant  proof  of  his  more  than  human,  his  divine  excellency." 

Dr.  Wyitpebsbe. 


S98  OF  Christ's  priestly  office» 

God  having  declared  itself  fully  satisfied  when  he  was  raised 
from  the  dead.  But  having  before  considered  the  infinite 
value  of  what  he  did  and  suffered,  and  its  efiicacy  to  bring 
about  the  work  of  our  redemption,  whereby  it  appears  to  be 
more  excellent  than  all  the  sacrifices  that  were  oflfered  under 
the  ceremonial  law,  I  need  not  say  any  more  on  that  subject; 
and  as  we  have  also  considered  Christ  as  being  sinless,  and 
therefore  offering  himself  as  a  Lamb,  without  spot  and  blem- 
ish, and  how  this  was  the  necessary  result  of  the  extraordinary 
formation  and  union  of  the  human  nature  with  his  divine  Per- 
■son,  and  the  unction  which  he  received  from  the  Holy  Ghost  j 
I  shall  only  observe,  at  present,  what  is  said  concerning  his  of- 
fering himself  to  God.  This  he  is  said  to  have  done,  in  the 
scripture  but  now  referred  to,  through  the  eternal  Spirit ;  which 
words  are  commonly  understood  of  his  eternal  Godhead,  which 
added  an  infinite  value  to  his  sacrifice,  or,  like  the  altar,  sanc- 
tified the  gift,  which  is  certainly  a  great  truth :  But  it  seems 
more  agreeable,  to  the  most  known  sense  of  the  word  Spirit^ 
to  understand  it  concerning  his  presenting,  or  making  a  tender 
of  the  service  he  performed  by  the  hand  of  the  eternal  Spirit 
unto  God,  as  an  acceptable  sacrifice. 

But  the  main  difficulty  to  be  accounted  for,  in  this  scripture, 
is,  what  is  objected  by  the  Socinians,  and  others,  who  deny 
his  deity,  namely,  how  he  could  be  said  to  offer  himself  to  God, 
since  that  is  the  same  as  to  say,  that  he  offered  himself  to  him- 
self, he  being,  as  we  have  before  proved,  God  equal  with  the 
Father.  But  there  is  no  absurdity  in  this  assertion,  if  it  be  un- 
derstood concemii:ig  the  service  performed  by  him  in  his  hu- 
man nature,  which,  though  it  was  rendered  worthy  to  be  offer- 
ed, by  virtue  of  its  union  with  his  divine  Person,  this  act  of 
worship  terminated  on  the  Godhead,  or  tended  to  the  securing 
the  glory  of  the  perfections  of  that  divine  nature,  which  is  com- 
mon to  all  the  divine  Persons ;  and  it  is  in  this  sense  that  some 
ancient  writers  are  to  be  understood,  when  they  say,  that  Christ 
may  be  said  to  offer  vip  himself  to  himself,  that  is,  the  servic^ 
performed  in  the  human  nature  was  the  thing  offered,  and  the 
object  hereof,  to  which  all  acts  of  worship  are  referred,  was 
the  divine  nature,  which  belongs  to  himself  as  well  as  the  Fa- 
ther, (a) 


(a)  "  In  the  consideration  of  this  subject,  which  every  Christian  must  deem 
most  highly  deserving  the  closet  examination,  our  attention  should  be  directed 
to  two  difterent  classes  of  objectors  :  those  who  deny  the  necessity  of  any  me- 
diation whatever ;  and  those  who  question  the  particular  nature  of  that  media- 
tion, which  has  been  appointed.  \Vhilst  the  defst  on  the  one  hand  ridicules  the 
very  notion  of  a  Mediator :  and  the  philosophizing  Christian  on  the  other,  fash- 
ions it  to  his  own  h}-pothesis  ;  we  ai-e  called  on  to  vindicate  the  word  of  truth 
fl'om  tbe  jiijurioas  attacks  of  both;  and  cwdfully  to  secure  it,  not  only  against 


OF  Christ's  priestly  office.  299 

VI.  We  shall  now  consider  the  persons  for  whom,  as  a 
Priest,  Christ  offered  himself,  and  so  enter  on  that  subject,  that 
is  so  much  controverted  in  this  present  age,  namely,  whether 


the  open  assaults  of  its  avowed  enemies,  but  against  the  more  dangerous  misre- 
presentations of  its  false  or  mistaken  friends. 

The  objections  which  are  peculiar  to  the  former,  are  upon  this  subject,  of  the 
same  description  with  those  which  they  advance  against  every  other  part  of  leve- 
latjon  ;  bearing  with  equal  force  against  the  system  of  natural  religion,  wJiich 
they  support,  as  against  the  doctrines  of  revealed  religion,  which  they  op- 
pose. And  indeed,  this  single  circumstance,  if  weighed  with  candour  and 
reflection ;  that  is,  if  the  deist  were  truly  the  philosopher  he  pretends  to  be ; 
miglit  suffice  to  convince  him  of  his  error.  For  the  closeness  of  the  analo- 
gy between  the  works  of  nature,  and  the  word  of  the  gospel,  being  found  to  be 
such,  that  every  blow  v/hich  is  aimed  at  the  one,  rebounds  with  undiminished 
force  against  the  other :  tlie  conviction  of  their  common  origin  must  be  the  infe. 
rence  of  unbiassed  understanding. 

Thus,  when  in  the  outset  of  his  argument,  the  deist  tells  us,  that  as  obedience 
must  be  the  object  of  God's  approbation,  and  disobedience  the  ground  of  his  dis- 
pleasure, it  must  follow  by  natural  consequence,  that  when  men  have  transgress- 
ed the  divine  commands,  repentance  and  amendment  of  life  will  place  them  in 
the  same  situation  as  if  they  had  never  offended : — he  does  not  recollect,  that  ac- 
tual experience  of  the  course  of  nature  directly  contradicts  the  assertion  ;  and 
that,  in  the  common  occurrences  of  life,  the  man  who  by  intemj)erance  and  vo- 
luptuousness, has  injured  his  character,  his  fortune,  and  his  health,  docs  not  find 
iiimself  instantly  restored  to  the  full  enjoyment  of  these  blessings  on  repenting 
of  his  past  misconduct,  and  determining  on  future  amendment.  Now,  if  the  at- 
tributes of  the  Deity  demand,  that  the  punisimient  should  not  outlive  the  crime, 
on  what  ground  shall  we  justify  this  temporal  dispensation  ?  The  diflPerence  in 
ikgvee,  cannot  aft'ect  the  question  in  the  least.  It  matters  not,  whether  the  pun- 
ishment be  of  long  or  short  duration ;  whether  ui  this  world,  or  in  the  next.  Jf 
the  justice  or  the  goodness  of  God,  require  that  punishment  should  not  be  in- 
flicted when  repentance  has  taken  place  ;  it  must  be  a  violation  of  those  attri- 
butes to  permit  any  punishment  whatever,  the  most  slight,  or  the  most  transient. 
Nor  will  it  avail  to  say,  that  the  eyils  of  tlds  life  attcnd:uit  upon  vice,  are  the  ef- 
fects of  an  established  constitution,  and  follow  in  the  way  of  natural  conse- 
quence. Is  not  that  established  constitution  itself,  the  cflect  of  the  divine  decree  ? 
And  are  not  its  several  operations  as  much  the  appointment  of  its  Almighty  fra- 
mcr,  as  if  they  had  individually  flowed  from  his  immediate  direction  ?  But  be- 
sides, what  reason  have  we  to  sujipose  that  Gotl's  treatment  of  us  in  a  future 
state,  will  not  be  of  the  same  nature  as  we  find  it  in  this ;  according  to  establish- 
ed rules,  and  in  the  way  of  natural  consequence  ?  Many  circumstances  might  be 
urged  on  the  contrarj',  to  evince  the  likeliliodd  that  it  will.  But  this  is  not  ne- 
cessary to  our  present  purpose.  It  is  sufficient,  that  the  deist  cannot /jro-.e  that 
it  will  not.  Our  experience  of  the  present  sti^te  of  things  evinces,  that  indemnity 
is  not  the  consequence  of  repentance  here :  can  he  adduce  a  counter-experience 
to  sliow,  that  it  will  hereafter .?  The  justice  ;uid  goodness  of  God  are  not  tlien 
Tiecdssarili/  concerned,  m  vu-tue  of  the  sinner's  repentance,  to  remove  all  evil  con- 
sequences upon  sin  in  the  next  life,  or  else  the  arrangement  of  events  in  this,  has 
not  been  regulated  by  the  dictates  of  justxe  and  goodness.  If  the  deist  admits 
the  latter,  what  becomes  of  his  natural  religion  ? 

Now  let  us  inqi.'ire,  whetlicr  the  conclusions  of  abstract  reasoning  will  coin- 
cide witli  the  deductions  of  experience.  If  obedience  be  at  all  times  our  duty, 
in  what  way  can  present  repentance  release  us  from  tiie  punishment  of  fomier 
transgressions  ?  C;ui  repentance  annihilate  what  is  past  ?  Or  can  we  do  more 
by  pi-esenl  obedience,  than  jicquit  ourselves  of  present  obligation  ?  Or,  does  the 
contrition  we  experience,  added  to  the  positive  duties  we  discharge,  constiuite 
a  surplusage  of  merit,  which  may  be  transferred  tu  tht  reduction  of  our  former 
demerit.'    Aud  is  the  justification  of  tlie  pliilosopher,  who  is  too  enlightened  to 


300  OF  Christ's  priestly  office, 

Christ  died  for  all  men,  or  only  for  the  elect,  whom  he  design- 
ed hereby  to  redeem,  and  bring  to  salvation ;  and  here  let  it 
be  premised. 

be  a  Christian,  to  be  built,  after  all,  upon  the  absurdities  of  supererogation? 
"  We  may  as  well  affirm,"  says  a  learned  Divine,  "  that  our  former  obedience 
atones  for  our  present  sins,  as  that  our  present  obedience  makes  amends  for  an- 
tecedent transgressions."  And  it  is  surely  with  a  peculiar  ill  grace,  that  this 
sufficiency  of  i-epentance  is  urged  by  those,  who  dtny  the  possible  efficacy  of 
Christ's  mediation ;  since  the  ground  on  which  they  deny  the  latter,  equally 
serves  for  the  rejection  of  the  former:  the  iiecessary  co?inexion  between  the  me- 
rits of  one  being,  and  the  acqu.ttal  of  another,  not  being  less  conceivable,  than 
that  which  is  conceived  to  subsist  between  obedience  at  one  time,  and  the  for- 
giveness of  disobedience  at  another. 

Since  then,  upon  the  whole,  experience  (as  far  as  it  extends)  goes  to  prove  the 
natural  inefficacy  of  repentance  to  remove  the  effects  of  past  transgressions;  and 
the  abstract  reason  of  tlie  thing,  can  furnish  no  link,  whereby  to  connect  present 
obedience  with  forgiveness  of  former  sins  :  it  follows,  that  however  the  contem- 
plation of  God's  infinite  goodness  and  love,  might  excite  some  faint  hope,  that 
mercy  would  be  extended  to  the  sincerely  penitent ;  the  animating  certainty  of 
this  momentous  truth,  without  which  the  religious  sense  can  have  no  place,  can 
be  derived  from  the  express  communication  of  the  Deity  alone. 

But  it  is  yet  urged  by  those,  who  would  measure  the  proceedings  of  divine 
wisdom  by  the  standard  of  their  own  reason  ;  that,  admitting  the  necessity  of  a 
Revelation  on  this  subject,  it  had  been  sufficient  for  tlie  Deity  to  have  made 
known  to  man  his  benevolent  intention ;  and  that  the  circuitous  apparatus  of  tlie 
scheme  of  redemption  must  have  been  superfluous,  for  the  purpose  of  rescuing 
the  world  from  the  terrors  and  dominion  of  sin;  when  this  might  have  been  ef- 
fected In  a  way  infinitely  more  simple  and  intelligible,  and  better  calculated  to 
excite  our  gratitude  and  love,  merely  by  proclaiming  to  mankind  a  free  pardon, 
and  perfect  indemnity,  on  condition  of  repentance  and  amendment. 

To  the  disputer,  who  would  thus  prescribe  to  God  the  mode  by  which  he  may 
best  conduct  his  creatures  to  happiness,  we  might  as  before  reply,  by  the  appli- 
cation of  his  own  argument  to  the  course  of  ordinary  events :  and  we  might  de- 
mand of  him  to  inform  us,  wherefore  the  Deity  shoidd  have  left  the  sustenance 
of  life,  depending  on  the  tedious  process  of  human  labour  and  contrivance,  in 
rearing  from  a  small  seed,  and  conducting  to  the  perfection  fitting  it  for  the  use 
of  man,  the  necessary  article  of  nourishntent ;  when  the  end  migiit  have  been  at 
once  accomplished  by  Its  instantaneous  production.  And  will  he  contend  that 
bread  has  not  been  ordained  for  the  support  of  man ;  because  that,  Instead  of  the 
present  circuitous  mode  of  its  production,  it  might  have  been  rained  down  from 
heaven,  like  the  manna  in  tlie  wilderness  ^  On  grounds  such  as  these,  the  philo- 
sopher (as  he  wishes  to  be  called)  may  be  safely  allowed  to  object  to  the  notion 
of  forgiveness  by  a  Mediator. 

With  respect  to  every  such  objection  as  this,  it  may  be  well,  once  for  all 
to  make  this  general  observation.  We  find,  from  the  whole  course  of  nature, 
that  God  governs  the  world,  not  by  independent  acts,  but  by  connected  sys- 
tem. The  instruments  which  he  employs  in  the  ordinary  works  of  his  Providence, 
are  not  physically  necessary  to  his  operations.  He  might  have  acted  without 
them,  if  he  pleased.  "He  miglrt,  for  instance,  have  created  all  men,  without  the  in- 
tervention of  parents :  but  where  then  had  been  the  beneficial  connexion  between 
parents  and  children;  and  the  numerous  advantages  resulting  to  human  society 
from  such  connexion?"  The  difficulty  lies  here :  the  uses  arising  from  the  coii- 
Tiexiona  of  God's  acts  may  l^e  various;  and  such  are  the  pregnmicies  of  his  works, 
that  a  single  act  may  answer  a  prodigious  variety  of  purposes.  Of  the  several  pur- 
poses we  are,  for  the  most  part,  ignorant :  and  from  this  Ignorance  are  derived 
most  of  our  weak  objections  against  the  ways  of  his  Providence ;  whilst  we  fool- 
ishly presume,  that,  like  human  agents,  he  has  but  one  end  in  view. 

This  obscrvatien  wc  shall  find  of  material  use  in  our  examination  of  tlie  re- 


> 


OF  CHRIST  S  PRIESTLY  OFFICE.  3Gl 

L  That  it  is  generally  taken  for  granted,  by  those  who 
maintain  cither  side  of  the  question,  that  the  saving  effects  of 
Christ's  death  do  not  redound   to  all  men,   or  that  Christ  did 


maining  arguments  .idduced  by  the  deist  on  the  prest  nt  subject.  And  there  is 
none  to  which  it  more  forcibly  applies  than  to  that  by  wjiicli  he  endeavours  to 
prove  the  notion  of  a  Mediator  to  be  inconsistent  with  the  divine  immutability. 
it  is  eitlier,  he  affirms,  agreeable  to  the  will  of  God  to  grant  siJvation  on  repen- 
tance, and  then  he  will  grant  it  without  a  Mediator;  or  it  is  not  agreeable  to  his 
will,  and  then  a  Mediator  can  be  of  no  avail,  unless  we  admit  the  mutability  of 
the  divine  decrees. 

But  the  objector  is  not,  perhaps,  aware  how  far  tli is  reasoning  av.'U  extend>. 
Let  us  try  it  in  the  case  of  prayer.  All  such  things  as  are  agreeable  to  the  will 
of  God  must  be  accomplished,  whether  we  pray  or  not ;  and  therefore  our  pray- 
ers  are  useless,  unless  they  be  supposed  to  have  a  power  of  altering  his  will. 
And  mdeed,  with  equal  conclusiveness  it  might  bi-  pi-oved  that  repentance  itself 
must  be  unnecessary.  For  if  it  be  fit  that  our  sins  should  be  forgiven,  God  will 
forgive  us  without  repentance:  and  if  it  be  unfit,  repentance  csm  be  of  no  avail. 

The  error  in  all  these  conclusions  is  the  same.  It  ctmsists  in  mistaking 
a  conditional  for  an  absolute  decree ;  and  in  supposing  God  to  ordain  an  end 
»malterably,  without  any  concern  as  to  the  intermediate  steps,  whereby  that 
end  is  to  be  accomplished.  Whereas  tiie  ■manner  is  sometimes  as  necessary  as 
the  ac<  proposed ;  so  that  if  not  done  in  tiiat  particular  way,  it  would  not  have 
been  done  at  all.  Of  this  observation,  abunda?it  illustration  may  be  derived,  as 
well  from  natural  as  from  revealed  religion.  "  Thus  we  know  from  natural  re- 
ligion,  tliat  it  is  agreeable  to  the  will  of  God,  that  the  distresses  of  mank  nd 
should  be  relieved :  and  yet  we  see  the  destitute,  from  a  wise  constitution  of 
Providence,  left  to  the  precarious  benevolence  of  their  fellow-men  ;  and  if  not  re- 
lieved by  tliein,  they  are  not  relieved  cu  all.  In  like  m.'uiner,  in  Revelation,  in  the 
case  of  Naaman  the  Syrian,  we  find  that  God  was  willing  he  should  be  liealed  of 
his  leprosy ;  but  yet  he  was  not  willing  that  it  should  be  done,  except  in  one  par- 
ticular manner.  Abana  and  Pharpar  were  as  famous  as  any  of  the  rivers  of  Isra- 
el. Could  he  not  wasli  in  tl)em,  and  be  clean .''  Certainly  he  might,  if  ihe  design 
of  God  had  been  no  more  than  to  heal  lum.  Or  it  might  have  been  done  with- 
out  any  washing  at  all.  But  the  healing  was  not  the  only  design  of  God,  nor  the 
most  important-  The  manner  of  the  cure  was  of  more  consequence  in  the  mora^ 
design  of  God,  than  the  tKre  itself :  the  eflect  being  produced,  for  the  sake  of 
manifesting  to  the  whole  kingdom  of  Syria,  the  great  pov.'er  of  the  God  of  Israel, 
by  which  the  cure  was  performed."  And  in  like  manner,  though  God  willed  that 
the  penitent  sinner  should  receive  forgiveness;  we  may  see  good  reason  why, 
agreeably  to  his  usual  proceeding,  he  might  will  it  to  be  granted  in  cue  particu- 
lar manner  only,  through  the  intervention  of  a  ,Mediat<ir. 

Although  in  the  present  stage  of  the  subject,  in  which  we  are  concerned  with 
the  objections  of  the  deist,  the  argument  should  be  confined  to  the  deductions 
of  natural  reason ;  yetlhave  atldedthis  instance  from  Revelatior',  ljec;tuse,  strange 
to  say,  some  who  assume  the  name  of  Christians,  and  profess  not  altogether  to 
discard  the  written  word  of  Revelation,  adt;pt  the  very  principle  whicli  we  have 
just  examined.  For  what  are  the  doctrines  of  that  description  of  Christians,  in 
the  sister  kingtlom,  *  who  glory  in  having  brought  <lown  the  high  things  of  God 
to  the  level  of  man's  understanding?  Thai  Christ  was  a  person  sent  into  the  world 
to  promulgate  the  will  of  God :  to  communicate  new  lights  on  the  snbject  of  re- 
ligious duties :  by  his  life  to  set  an  example  of  perfect  obedience  :  by  his  deatU 
to  manifest  his  sincerity :  and  by  his  resurrection  to  convince  us  of  the  great 
truth  winch  lie  had  been  commissioned  to  teach,  our  rising  again  to  future  life. 
This,  say  they,  is  the  sum  and  substance  of  Christianity.  It  furnisiies  a  purer 
morality,  and  a  more  operative  enforcement :  its  morality  more  pure,  as  built  oji 
juster  notions  of  the  divine  nature :  and  its  enforcement  more  operative,  as  found- 
ed  on  a  certainty  of  a  state  of  retribution.     And  is  then  Chr'stiaaity  nothing  bi.;t 

'  England. 

Vol.  II.  Q  q 


805  OF  Christ's  priestly  oftice. 

not  die,  in  this  respect,  for  all  the  world,  since  to  assert  this 
would  be  to  argue  that  all  men  shall  be  saved,  which  every 
one  supposes  contrary  to  the  whole  tenor  of  scripture. 


an^w  and  more  formul  proinuigalion  of  ihe  religion  of  nature?  Is  tlie  dt^avhof 
Christ  but  an  attestation  of  his  truth  ?  And  are  v.e,  after  all,  left  to  our  own  me- 
rit for  acceptance  :  and  ubliged  to  trust  for  our  salvation  to  the  perTcction  of  our 
obedience  ?  Then  indeed,  has  the  g'leut  Author  of  our  religion  in  vasn  subinitted 
to  tiie  Jig'onies  of  the  cross ;  if  after  having  given  to  m:inkind  a  hiw,  which  leaves 
them  less  excusable  in  their  transgressions,  he  has  left  them  to  be  judged  by  the 
rigour  of  that  law,  and  to  stand  or  fall  by  their  own  personal  desei-ts. 

It  is  said,  indeed,  th  it  as  b\-  tliis  new  dispensation,  the  certainty  of  pardon  on 
repentfi"iCe  has  been  rrade  known,  mankind  has  been  ii;formed  of  all  that  is  es- 
sential in  the  doctrine  ot  mediation.  Btit  graniing  that  no  more  was  intended  to 
be  conveyed,  than  the  sufficiency  of  repentance;  ATt  it  remanis  to  be  considered 
in  riffiat  -way  thai  repentance  was  likely  to  be  brought  abovit.  U  as  the  bare  de- 
claration thi't  God  would  forgive  tlie  repentant  sinner,  sufficient  to  ensure  his 
amendment  ?  Or  was  't  not  rather  calcidated  to  render  him  easy  under  guilt, 
from  ihe  facility  of  reconciliation  ?  What  was  there  to  alarm,  to  rouse  the  smucr 
fi'om  the  apathy  of  habitual  transgression  ?  V.'liat  was  there  to  make  that  im- 
pression which  the  nature  of  God's  moral  government  demands  ?  Shall  we  say 
that  tlie  grateful  sense  of  divine  mercy  would  be  sufficient;  and  ihat  the  gene- 
rous feelings  of  our  nature,  awakened  by  the  supreme  goodness,  wuuld  liave  se- 
cured our  obedience  ?  that  is,  shall  we  say.  that  the  love  of  virtue  and  of  right 
would  have  maintained  man  in  his  allegiance?  And  have  we  not  then  had  abun- 
dant experience  of  wliat  man  can  do,  wlien  left  to  his  own  exertions,  to  be  cured 
of  such  vuin  and  idle  fancies  ?  What  is  the  '.ustory  of  man,  from  the  creation  to 
tiie  time  of  Christ,  but  a  continued  trial  of  his  natural  strength  ?  And  what  has 
been  the  morul  uf  that  history,  but  that  man  is  strong,  only  as  he  feels  liimself 
we.>k  ?  strong,  only  as  he  feels  tliat  his  nature  is  corrupt,  and  from  a  conscious- 
ress  of  that  corruption,  is  led  to  place  his  whole  reli.ance  upon  God?  What  is  the 
description  which  the  apostle  of  tlie  Gentiles  has  left  us,  of  the  st.ite  of  the  v.  orld, 
at  'he  coming  of  our  Saviour  ? — being'  fiUedtt'ith  all  unrighteousness,  fornication, 
toickedness,  oivetonsness,  malicitiusness  ,■  full  cf  envv,  murder,  debate,  deceit,  inO' 
lig-)iity  ;  -vin.sperers,  backbiiei  k,  huters  of  Hod.  despitefvl.  proitd,  boasters,  inventors 
of  evil  tilings^  disobedient  to  parents,  tcilhoiit  understanding,  covenant  breakers, 
iv/thoiit  natural  affection,  implaciible,  tatmercifid — ivhn,  knotving  the  jiidgmeiit  of 
God,  that  they  luhich  commit  snch  things  are  laortby  of  death,  not  only  do  the  same, 
bjit  have  pleasure  in  them  that  do  them. 

Here  were  the  fruits  of  that  natural  goodness  of  the  human  heart, -nhich  is  the 
favorite  theme  and  fundamental  principle  with  that  class  of  Christians,  with 
whom  we  are  at  present  concerned.  And  have  we  not  then  had  full  experiment 
of  our  natural  powers  ?  And  shall  we  yet  have  the  madness  to  fly  back  to  our 
own  sufficiency,  and  our  own  merits,  and  to  turn  away  from  that  gracious  support, 
which  is  oflered  to  us  through  the  mediation  of  Christ  ?  No  :  lost  as  men  were, 
at  the  time  Christ  appeared,  to  all  sense  of  true  religion  :  lost  as  they  must  be  to 
it,  at  .all  times,  when  left  to  a  protid  confidence  in  tiieir  own  sufficiency  :  nothing 
short  of  a  strong  and  salutary  terror  could  awaken  them  to  virtue.  Without 
some  striking  expression  of  God's  ablioirence  of  sin,  which  might  work  power- 
fully on  the  imagination  and  the  heai-t,  what  could  prove  a  sufficient  counterac- 
tion to  the  violent  impulse  of  natural  passions  ?  what,  to  the  entailed  deprava- 
tion, which  the  history  of  man,  no  less  than  the  voice  of  Revelation,  pronoun- 
ces to  have  infected  the  whole  human  race  ?  Besides,  without  a  full  and  ade- 
quate sense  of  guilt,  the  very  notion  of  forgiveness,  as  it  relates  to  us,  is  unin- 
telligible. We  can  have  no  idea  of  forgiveness,  unless  conscious  of  something  to 
be  forgiven.  Ignorant  of  our  forgiveness,  we  remain  ignorant  of  that  goodness 
which  confers  it.  And  thus,  without  some  proof  of  God's  hatred  for  sin,  we  re- 
main unacquainted  witji  the  greatness  of  his  love. 

The  simple  promulgation  then,  of  forgiveness  on  repentance,  could  not  answer 
4lie  purpose.    Merely  to  knorj  tjie  condition,  could  avail  nothing.  An  inducemei\t , 


OF  Christ's  priestly  offic£,  30& 

2.  It  is  allowed,  by  those  who  deny  the  extent  of  Christ's 
death  to  all  men,  as  to  what  concerns  their  salvation,  that  it 
may  truiv  be  said,   that  there    arc  some   blessings  redounding 


ofsiiUlc.ent  force  to  ensure  its  JulJUmcnt  was  essential.  Tlie  system  of  sufficiency 
hud  been  fully  tried,  to  siitisfy  niaiikimt  oi'its  folly.  It  was  now  tuTie  to  nitro- 
duce  anew  svstcin,  the  syslc;in  of  /uumtiiy.  And  for  this  purpose,  what  expe- 
dient could  luive  been  deviled  more  smluble  than  that  which  ha.s  been  adopted? 
— the  sacrifice  of  tiie  Son  of  God  for  tlie  sins  of  men:  proclaunincf  to  the  world, 
by  the  greatness  of  the  ransom,  the  immensity  of  the  g'Uilt :  and  thence,  at  the 
same  time  evincing',  in  the  most  fearful  manner,  God's  utter  abhorrence  of  siu, 
in  requiring  such  expiation;  and  the  infinity  of  his  love,  in  appointing-  it. 

To  this  expf  dient  for  man's  salvation,  though  it  be  the  clear  and  express  lan- 
guage of  Scripture,  I  have  as  yet  sought  no  support  from  the  authority  of  Scrip- 
ture itself.  Having  hitherto  had  to  contend  witn  the  deist,  who  denies  all  Reve- 
lation ;  and  the  pretended  Christian,  who  rationalizing  away  its  substance,  finds 
it  a  mere  moral  system,  and  can  discover  in  it  no  trace  of  a  Redeemer :  to  lu-ge 
tlie  declarations  of  Scri])tiire,  as  to  the  particular  nature  of  redemption,  would 
be  to  no  purpose.  Its  aulliorlty  disclaimed  by  the  one,  and  evaded  by  the  other, 
eacli  becomes  unassailable  on  any  ground,  but  that  which  he  has  chosen  for 
liimself,  the  ground  of  general  reason. 

I5ut,  we  come  now  to  consider  the  objections  of  a  class  of  Christians  who,  as 
they  profess  to  derive  their  arguments  from  tlie  language  and  meaning  of  Scrip- 
ture, will  enable  ns  to  try  the  subject  of  our  discussion  by  the  only  true  stan- 
dard, the  word  of  Revelation.  And  indeed,  it  were  most  sincerely  to  be  wished, 
that  the  doctrines  of  Scripture  were  al  all  times  collected  purely  from  tlie  Scrip- 
ture itself:  and  that  preconceived  notions  and  ai-bitrary  theories  were  not  first 
to  be  formed,  and  then  tlie  Scripture  pressed  into  the  service  of  earh  fanciful, 
dogma.  If  God  has  vouchsafed  a  Revelation,  has  he  not  thereby  imposed  a  duty 
of  submitting-  our  understandings  to  its  perfect  wisdom  ?  Shall  weak,  short- 
sighted m;^n  presume  to  say,  "  If  1  find  the  tliscoverles  of  Revelation  correspond 
to  my  notions  of  what  is  right  and  fit,  I  will  admit  them  :  but  if  they  do  not,  I 
am  sure  they  cannot  be  the  genuine  sense  of  Scripture :  and  1  am  sure  of  it,  on 
this  principle,  that  the  wisdom  of  God  c:mnot  disagree  with  itself?"  That  is,  to 
express  it  truly,  that  the  wisdom  of  God  cannot  but  agree  with  what  this  judge 
of  the  actions  of  the  Almighty  deems  it  wise  for  him  to  do.  The  language  of 
Scrljjture  must  then,  by  every  possible  refinement,  be  made  to  surrender  its  fair 
and  iiatnral  meaning,  to  tiiis  predetermination  of  its  necessary  import.  But  the 
word  of  revelation  being  thus  pared  down  to  the  puny  dimensions  of  human  rea- 
son, how  diflers  the  Christian  from  the  deist  ?  'i"he  only  dift'erence  is  this  :  that 
whilst  the  one  denies  that  God  hath  given  us  a  Revelation  ;  the  other,  compelled 
by  evidence  to  receive  it,  endeavours  to  render  it  of  no  ttFect.  But  in  both  there 
is  the  same  self-sufficiency,  tlic  same  pride  of  understanding  that  would  erect 
itself  on  the  ground  of  human  reason,  and  that  disdains  to  accept  the  divine  fa- 
vour on  any  conditions  but  its  own.  In  both,  in  short,  the  very  characteristic  of  \ 
a  (Christian  sijirit  is  wanting — Humilitt.  For  in  what  consists  the  entire  of 
Christianity,  but  in  thi.s ;  that  feeling  an  utter  Incapacity  to  work  out  our  owa 
salvation,  we  submit  our  whole-selves,  our  hearts,  and  our  imderstandings,  to 
the  divine  disposal;  and  relying  on  God's  gracious  assistance,  ensured  to  our 
iionest  endeavours  to  obtain  it,  through  the  Mediation  of  Christ  Jesus,  we  loofc 
up  to  hiiii,  and  to  him  alone,  for  safet}  '  Xay,  what  is  the  very  notion  of  religion, 
but  this  humble  reliance  upcm  God  ?  Take  this  away,  and  we  become  a  race  ot" 
independent  beings,  claiming  as  a  debt  the  reward  of  our  good  works ;  a  sort  of 
contracting  party  with  the  Almighty,  contributing  nought  to  his  glory,,  but 
anxious  to  maintain  our  own  independence,  and  ovir  own  rights.  And  is  it  not  to 
subdue  this  rebellious  spirit,  which  is  necessarily  at  war  with  virtue  and  with 
God,  that  Christianity  has  been  introduced?  Does  not  every  page  of  revelation, 
peremptorily  pronounce  this;  and  yet  shall  we  exercise  this  spirit,  even  upon 
Christianity  itself.'  Assuredly  if  wc  do ;  if»  ea  tke  ©^ntrar^',  oar  pride  »f  under- 


304  97  Christ's  prie&tly  oiFfCE. 

to  the  whole  woHd,  and  more  especially  to  those  who  sit  un- 
der the  sound  of  the  gospel,  as  the  consequence  of  Christ's 
death;  inasmuch  as  it  is  owing  hereunto,  that  the  day  of  God's 

standing;,  and  seit'-sufRciency  of  reason,  are  not  made  to  prostrate  themselves 
before  the  awfully  mysterious  trutiis  of  revelation  ;  if  we  do  not  bring  down  the 
rebelliotis  spirit  of  our  nature,  to  confess  that  the  -wisdom  of  man  is  but  foolish- 
ness 7vith  God;  w^e  may  beia*  the  name  of  Christians,  but  we  want  the  essence  oi" 
Christianity. 

These  observations,  though  they  apply  in  their  full  extent,  only  to  those  who 
reduce  Cliristianity  tb  a  system  purely  rational ;  yet  are,  in  a  certain  degree  ap- 
plicable to  the  description  of  Christians,  whose  notion  of  redemption  we  now 
come  to  consider.  For  what  but  a  preconceived  theor_\',  to  which  Scripture  had 
been  compelled  to  yield  its  obvious  and  genuine  signification,  could  ever  have 
led  to  tlie  opinion,  that  in  the  death  of  Christ  there  was  710  expiation  for  sin,- 
that  the  word  sacrifice  has  been  used  by  the  writers  of  the  New  Testament 
mei'ely  in  a  figurative  sense  ;  and  that  the  whole  doctrine  of  th€  redemption 
nmounts  but  to  this,  "  that  God,  willing  to  pardon  repentant  sinners,  and  at  the 
aame  time  willing  to  do  it,  only  in  that  way,  which  would  best  promote  the 
itause  of  virtue,  appointed  that  Jesus  Christ  should  come  into  the  world;  and 
that  he,  having  taught  the  ])ure  doctrines  of  the  gospel ;  having  passed  a  life  of 
exemplary  virtue;  having  endured  many  sufferings,  and  finally  death  itself,  to 
prove  his  truth,  and  perfect  his  obedience ;  and  having  risen  again,  to  manifest 
the  certainty  of  a  future  state;  has  not  only,  by  his  example  proposed  to  man- 
kind a  pattern  for  imitation  ;  but  has,  by  the  merits  of  his  obedience,  obtained, 
through  his  hitercession,  as  a  reward,  a  kingdom  or  government  over  the  world, 
whereby  he  is  enabled  to  bestow  pardon  and  final  happiness,  upon  all  who  will 
accept  them  on  the  terms  of  sincere  repentance."  That  is,  in  other  words,  we 
receive  salvation  through  a  Mediator :  the  mediation  conducted  through  inter- 
cession :  and  that  intercession  successful  in  recompense  of  the  meritorious  obe- 
dience of  our  Redeemer. 

Here,  indeed,  we  find  the  notion  of  redemption  admitted  :  but  in  setting  up, 
-fbr  this  purpose,  the  doctrine  oi pure  intercession,  in  opposition  to  that  o^ atone- 
ment, we  shall  perhaps  discover,  when  properly  examined,  some  small  tincture 
of  that  mode  of  reasoning,  which,  as  we  have  seen,  has  led  the  modern  Socinian 
to  conte'  d  against  the  idea  of  redemption  at  large;  and  the  deist,  against  that 
of  revelation  itself 

For  tiie  present,  let  us  confine  our  attention  to  the  ahjections\vh\<:\\  the  patrons 
of  this  new  system  bring  against  the  principle  of  atonement,  as  set  forth  in  the 
doctrines  of  that  church  to  which  we  more  immediately  belong.  As  for  tiiose 
which  are  founded  in  views  of  general  reason,  a  little  reflection  will  convince 
us,  that  there  is  not  an}-,  which  can  be  alleged  against  the  latter,  that  may  not 
be  urged  with  equal  force,  against  the  former:  not  a  single  difficulty  with  which 
it  is  attempted  to  encumber  the  one,  that  does  not  equally  embai-rass  the  other. 
This  having  been  evinced,  we  shall  then  see  how  little  reason  there  was  for  re- 
linquishing the  plain  and  natural  meaning  of  scripture;  and  for  opening  the  door 
.0  a  latitude  of  interpretation,  in  which,  it  is  but  too  much  the  fashion  to  in- 
tUilgc  at  the  present  day,  and  wliich  if  persevered  in,  must  render  the  word  of 
Cod  a  nullity. 

The  first,  and  most  important  of  the  objections  we  have  now  to  consider,  is 
>hat  which  represents  the  doctrine  of  atonement,  as  founded  on  the  diiine  im- 
tJacubility — inasmuclv  as  It  supposes,  that  to  appease  the  rigid  justice  of  God/ 
it  Vv'as  requisite  that  punishment  should  be  inflicted ;  and  that  consequently  the 
sinner  co7fW  not  by -any  means  have  been  released,  had  not  Christ  suffered  in 
his  stead.  AVere  this  a  faithful  statement  of  the  doctrine  of  atonement,  there 
>ind  indeed  been  just  ground  for  the  objection.  But  that  this  is  not  the  fair  re- 
presentation of  candid  truth,  let  the  objector  feel,  by  the  application  of  the  same 
mode  of  reasoning,  to  the  system  which  he  upholds.  If  it  was  necessary  to  the 
-i.>rgivGneiss  of  man.  that  Christ  should  siifler ;  aiid  through  the  merits  of  his  obe- 


oi-  Christ's  priestly  office.  305" 

patience  is  lengthened  out,  and  the  ]5reachmg  of  the  gospel 
continued  to  those  who  are  favoured  with  it ;  and  that  this  is 
attended,  in  many,  with  restraining  grace,  and  some  insiiinces 

'lience,  and  as  the  fruit  of  his  intercession,  obtain  the  power  of  granting-  ihat 
forgiveness ;  does  it  not  follow,  that  liud  not  Christ  thus  suffered  ami  interceded, 
we  could  not  have  been  forgiven  ?  And  lias  he  not  then,  as  it  uere,  taken  us  out 
of  tlie  hiuids  of  a  severe  and  strict  judge ;  and  is  it  not  to  him  alone  tiuit  we  owe 
our  pardon  ?  Here  the  argument  is  exactly  parallel,  and  the  objection  of  impla- 
cability equally  applies.  Now  what  is  the  answer  ?  "  That  although  it  is  through 
the  merits  and'  intercession  of  Christ  that  v.e  are  forgiven ;  yet  these  were  not 
the  fn-octiriiig  cause,  but  tlie  means,  bj'  which  God  originally  disposed  to  forgive, 
thought  it  right  to  bestow  his  pardon."  Let  then  the  wovAinttrcessioii  be  chan- 
ged for  saa-ifice,  :ukI  see  whether  the  answer  be  not  equally  conclusive. 

The  sacrifice  of  Christ  was  never  deemed  by  any  who  did  not  wish  to  calum- 
niate tlie  doctrine  of  atonement,  to  have  made  God  placable,  but  merely  viewed 
as  the  means  appointed  by  divine  wisdom,  by  which  to  bestow  forgiveness.  And 
agi-eeably  to  tliis,  do  we  not  find  this  sacrifice  every  where  spoken  of,  as  ordained 
by  God  himself? — God  so  loved  the  ivovld,  that  he  gave  his  only  begotten  Son,  that 
-.vhosoever  believeth  in  him  shotdd  not  perish,  but  have  everlasting  life — and  hereiyi 
is  love,  not  that  ive  loved  God,  but  that  he  loved  vs,  mid  sent  his  Son  to  be  the  propi- 
tiation for  our  sins — and  agaui  we  :ire  told,  that  we  are  rr deemed  -tvith  the  precious 
blood  of  Christ,  as  of  a  lamb  without  blemish,  and -without  spot — leho  verily  -zvus  fore- 
ordained before  the  foundiUion  of  the  world — and  again,  that  Christ  is  the  Lamb 
slain  from  tlic  foundation  of  tlie  world.  Since  then,  the  notion  of  the  efficiency  of 
the  sacrifice  of  Christ,  contained  in  the  dsctrine  of  atonement,  stands  precisely 
on  the  same  foundation  with  that  of  pure  intercession — merely  as  the  ineans 
whereby  God  has  thought  fit  to  grant  his'  favour  and  gracious  aid  to  repentant 
sinners,  and  to  fulfil  that  merciful  intention,  which  he  had  at  all  times  entertain- 
ed towards  his  fallen  creatures :  and  since  by  the  same  sort  of  representation^ 
the  charge  of  implacability  in  the  Divine  Being,  is  as  applicable  to  the  one  schcni^ 
as  to  the  other ;  that  is,  since  it  is  a  calumny  most  foully  cast  upon  both :  we 
may  estimate  with  what  candour  this  has  been  made  by  those  who  hold  the  one 
doctrine  tlie  fundamental  ground  of  their  objections  against  the  other.  For,  oa 
tlie  ground  of  tlie  expression  of  God's  unbounded  love  to  liis  creatures  every 
where  through  Scripture,  and  of  his  several  declarations  that  he  forgave  them 
freely,  it  is,  that  they  prmcipally  contend,  that  the  notion  of  expiation  by  the 
sacrifice  of  Christ  cannot  lie  the  genuine  doctrine  of  tlie  New  Testament. 

But  still  it  is  demanded,  "  in  what  way  can  the  death  of  Christ,  considered  as 
a  sacrifice  of  expiation,  be  conceived  to  operate  to  the  remission  of  sins,  unless 
by  the  appeasing  a  Being,  who  otherwise  would  not  iiave  forgiven  us?" — To 
this  the  answer  of  the  Ciiristian  is,  "  1  know  not,  nor  does  it  concern  me  to  know 
in  what  inamier  tlie  sacrifice  of  Christ  is  connected  with  the  forgiveness  of  sins : 
it  is  cnougli,  that  this  is  declared  by  God  to  be  the  medium  througli  which  mv 
salvation  is  eflccted.  I  pretend  not  to  dive  into  the  counsels  of  the  Alniight}.  ( 
submit  to  his  wisdom  :  and  I  will  not  reject  his  grace,  because  his  mode  of  vouch- 
safing it  is  not  withm  my  compreliension."  But  now  let  us  try  the  doctrine  of 
pure  intercession  by  this  same  olijection.  It  has  been  asked,  how  can  the  suflljr- 
ings  of  one  Being  be  conceived  to  liave  any  connexion  with  the  forgiveness  ot 
anotlier.  Let  us  likewise  inquire,  how  the  meritorious  obedience  o4'  one  Being, 
can  be  conceived  to  have  any  connexion  witli  the  pardon  of  the  transgressions  of 
anotlier:  or  whether  the  jirayers  of  a  righteous  Being  in  behalf  of  a  wicked  i)er- 
son,  can  be  imagined  to  have  more  weight  in  obtaining  forgiveness  for  the  trans- 
gressor, than  the  same  supplication,  seconded  by  the  offering  up  of  life  itselt;  tf 
procure  that  fji-giveness  ?  The  fact  is,  the  want  of  discoverable  connexion  has 
notiiing  to  do  with  either.  Neither  tlie  sacrifice  nor  the  intercession  has,  as  far 
as  we  Ci.n  comprehesid,  any  efficacy  whatever.  All  that  up  know,  or  can  know  of 
the  one  or  of  the  other  is,  that  it  has  been  appointed  as  the  means,  by  which  God 
Rrre  dvtgmiinet.1  to  act  with  respect  to  man.  So  that  toobject  to  the  one,  because 


306  OF  Christ's  priestly  Ofeice. 

of  external  reformation,  Avhich  (though  it  may  not  issue  in  their 
salvation)  has  a  tendency  to  prevent  a  multitude  of  sins,  and 
a  greater  degree  condemnation,  that  would  otherwise  ensue. 

the  mode  of  operation  is  unknown,  is  not  only  giving  up  ihe  oilier,  but  tlie  very- 
notion  of  a  Mediator;  and  if  followed  on,  Coivaot  fail  to  lead  to  pure  deism,  und 
perhaps  may  not  stop  even  the)"c. 

Thus  we  have  seen,  to  what  the  general  objections  against  the  doctrine  of 
atonement  amuunt.  The  charges  of  divine  implucubihty,  and  of  inefficacious  means, 
we  have  found  to  bear  with  as  little  force  aga.nst  this,  as  against  the  doctrine 
which  is  attempted  to  be  substituted  in  its  room. 

We  come  now  to  the  objections  whicli  are  drawn  from  the  immediate  hinguage 
of  scriptiu'e,  in  those  passages  in  which  the  nature  of  our  redemption  is  descri- 
bed. And  first,  it  is  asserted,  that  it  is  no  where  said  in  scripture,  that  God  is 
reconciled  to  us  by  Christ's  death,  but  that  we  are  every  where  said  to  be  recon- 
ciled to  God.  Now  in  ihis  objection,  which  clearly  lays  the  whole  stress  upoit 
9ur  obedience,  we  discover  the  secret  spring  of  this  entire  system,  which  is  set 
up  m  opposition  to  the  scheme  of  atonement :  we  see  that  reluctance  to  part  with 
the  proud  feeling  of  merit,  with  which  the  principle  of  redemption  by  the  sacri- 
fice of  Christ  is  openly  at  vvar :  and  consequently  we  sec  tlie  essential  difference 
"there  is  between  the  two  doctrines  at  present  under  consideration ;  and  the  ne- 
cessity there  exists  for  separating  them  by  the  clc.u-est  marks  of  distinction.  But 
to  return  to  the  objection  that  has  been  made,  it  vei'y  fortunately  happens,  that 
we  have  the  meaning  of  the  words  in  their  >cripture  use.  defined  by  no  less  an 
authority  than  that  of  our  Saviour  himself — If  thou  bring  thy  gift  to  the  altar,  and 
there  rememberest  that  thy  brother  hath  avght  against  thee,  leave  there  thy  gift  be- 
fore the  altar,  and  go  thy  -cv-ny — -first  be  reconciled  to  thy  brother,  and  then  come  and 
offer  thy  gift.  Now,  from  this  plain  instance,  in  which  tlie  person  offending  is  ex- 
pressly described,  as  tlie  party  to  be  reconciled  to  him  wlio  had  been  offended,  by 
agreeing  to  his  terms  of  accommodation,  and  thereby  making  his  peace  with 
him  ;  it  manifestly  appears,  in  what  sense  this  expression  is  to  be  understood  in 
the  language  of  the  New  I'estament.  The  very  words  then  produced  for  the  pur- 
pose of  showing  that  there  was  no  displeasure  on  the  part  of  God,  which  it  was 
necessary  by  some  means  to  avert,  prove  the  direct  contrary  :  and  our  being  re- 
conciled to  God,  evidentl}'  does  not  mean,  our  giving  up  our  sins,  and  thereby  lay- 
ing aside  our  enmity  to  God,  (in  which  sense  the  objection  supposes  it  to  be  ta- 
ken) but  the  turning  away  his  displeasure,  whereby  we  are  enabled  to  regain  hivS 
favour.  And  indeed  it  were  strange,  had  it  not  meant  this.  What !  are  we  to 
suppose  the  God  of  the  Christian,  like  the  deity  of  the  Epicurean,  to  look  on 
with  indifierence  upon  the  actions  of  this  life,  and  not  to  be  offended  at  the  sin- 
ner .?  The  displeasure  of  God,  it  is  to  be  remembered,  is  not  like  man's  displea- 
sure, a  resentment  or  passion,  but  a  judicial  disapprobation  :  which  if  v.e  abstract 
from  our  ivitlon  of  God,  we  must  cease  to  view  him  as  the  moral  governor  of  the 
v.'orld.  And  it  is  from  the  wani  of  this  distinction,  whicli  is  so  higiily  necessary  i 
and  the  consequent  fear  of  degrading  the  Deity,  by*  attributing  to  him  what 
migVit  appear  to  be  the  weakness  oi  passion  .  that  they,  who  trust  to  reason  more 
than  to  scripture,  have  been  withheld  from  admitting  any  principle  that  implied 
displeasure  on  the  part  of  God.  Had  they  attended  but  a  little  to  the  plain  lan- 
guage of  scripture,  they  might  have  rectified  tlieir  mistake.  They  woidd  there 
have  found  the  wrath  of  God  against  the  disobedient,  spoken  of  \\\  almost  every 
page.  They  would  have  found  also  a  case  whicli  is  exactly  in  point  to  the  main 
argument  before  us  ;  in  which  there  is  described,  not  only  the  wr.tth  of  God,  but 
fhe  turning  away  of  his  displeasure  by  the  mode  of  sacrifice.  The  case  is  that 
of  the  three  friends  of  Job, — in  which  God  expressly  says,  that  his  wrath  is  kin- 
died  against  the  friends  of  Job,  becaiise  they  had  not  spoken  of  him  the  thing  that 
■.IMS  right ;  and  at  the  same  time  directs  them  to  offer  up  a  sacrifice,  as  the  way 
of  averting  his  anger. 

But  then  it  is  urged,  that  God  is  every  where  spoken  of  as  a  being  of  infinite 
love.  True ;  and  the  whole  difficulty  arises  from  building  on  partial  texts.  A^'hen 


OF  Christ's  priestly  office.  iiDT 

ITiese  may  be  called  the  remote,  or  secondary  ends  of  Christ's 
death,  which  was  princlpaiiy  and  immediately  designed  to  re- 
deem the  elect,  and  to  purchase  all  saving  blessings  for  them. 


nic-M  pt'rptuuillA'  t-ik  oi'liud'.-.  ja.nce,  as  being-  nccc-bsunl)  niocLiieil  by  his  good- 
ness, l!iey  seem  to  forget  tiiat  it  is  no  less  the  language  of  scripture,  and  of  rea- 
son, tli;it  his  goodness  should  be  modified  by  his  justice.  Our  error  on  this  sub- 
ject proceeds  i'roni  our  oWn  narrow  views,  which  comr>el  us  to  consider  the  at- 
tribuies  of  the  Snprtnic  Ueing,  as  so  many  distinct  qualities,  wlien  we  should 
conceive  of  thcni  as  insepirably  blended  together;  and  his  whole  nature 'dfi  oTie 
great  impulse  to  what  is  best. 

As  to  (iod's  displeasure  against  sinners,  there  can  be  then  upon  the  whole  no 
reasonable  ground  of  doubt.  \nd  against  the  doctrine  of  atoneiuent,  no  difficul- 
ty can  arise  from  the  scrijitui-e  phrase  of  men  being  reconciled  to  God.-  since,  as 
■we  have  seen,  that  directly  implies  the  turning  away  the  displeasure  of  Gotl,  so 
as  to  be  again  restored  to  his  favour  and  protection. 

But,  though  all  this  must  be  admitted  by  those  who  will  not  shut  their  eyes 
t^ainst  reason  and  scripture;  yet  still  it  is  contended,  that  the  diuth  of  Christ 
cannot  be  considered  as  a  propitiatory  sacrifice.  Now,  when  we  find  him  descri- 
bed as  the  Lamb  of  God  ivhich  taketh  a-way  the  sins  of  the  ivorld;  when  we  are  told, 
that  Christ  hath  q-iven  himself  for  vs,  an  offering-  and  a  sacrifice  to  God;  and  that 
Le  needed  not,  like  the  high-prirsts  under  ilie  law,  to  offrr  vp  sacrifice  dtdiy, first  for 
his  o-wii  sins,  anil  then  for  the  people's,- for  that  this  he  did  once,  -when  he  offered  up 
himsef;  when  heisexpressly  asserted  lo  be  the  propitiation  for  oarsins ,-  andCiod 
is  said  to  have  loved  us,  and  to  havje  sent  his  Son  to  be  the  propitiation  for  our  sins; 
when  Isaiah  describes  hissoidas  made  an  offering  fjr  sin  ,-  wlieii  it  is  said  Uiat  God 
spared  not  his  oivn  Son,  but  delivered  him  vp  for  us  all;  and  that  Inj  him  ive  have 
received  the  atonement;  when  these,  and  many  other  such  passages  are  to  be 
found ;  when  every  expression  referring  to  the'death  of  Christ,  evidently  indU 
cates  the  notion  of  a  sacrifice  of  atonement  and  propitiation ;  when  this  sacrifice 
is  jiarticularly  represented,  as  of  the  nature  of  a  sin-offering  ;  which  was  a  spe- 
cies of  sacrifice  "  prescribed  to  be  offered  upon  the  commission  of  an  offence,  af- 
ter whicii  the  offending  person  was  considered  as  if  he  had  never  sinned  :"  it  may- 
well  aj)pear  surprising  on  what  ground  it  can  be  questioned,  that  tiie  death  of 
Christ  is  pronounced  in  scripture  to  have  been  a  sacrifice  of  atonement  and  ex- 
piation for  the  sins  of  men. 

It  is  asserted,  that  the  several  passages  which  seem  to  speak  this  language, 
contain  nothing  more  th.an  figurative  allunons:  tliat  all  that  is  intended  is,  that 
Christ  laid  down  his  life/c-r,  that  is,  on  account  o/mankind:  and  that  there  be- 
ing circumstances  of  resemblance  between  this  event  and  the  sacrifices  of  tiie 
law,  terms  were  borrowed  from  the  latter,  to  express  the  former  in  a  manner 
more  lively  and  impressive.  And  as  a  proof  that  the  application  of  these  terms 
is  but  figurative,  it  is  contended,  1st.  That  the  death  of  Christ  did  not  corres- 
pond literally  and  exactly,  to  the  ceremonies  of  the  Mosaic  sacrifice :  2dly.  That 
being  in  different  places  compared  to  different  kinds  of  sacrifices,  to  cdl  of  which 
it  could  not  possibly  correspond,  it  cannot  be  considered  as  exactly  of  the  na- 
ture of  any :  and  lastly,  that  there  was  no  such  thing  as  a  sacrifice  oi' propitiation 
or  expiation  of  sin  under  the  Mosaic  dispensation  at  all ;  this  notion  having  been 
entirely  of  Heathen  origin. 

As  to  the  two  first  arguments,  they  deserve  but  little  consideration.  The  want 
of  an  exact  similitude  to  the  preciseform  of  the  Mosaic  sacrifice,  is  but  a  slen- 
der objection.  It  might  as  well  be  .said,  that  because  Christ  was  not  of  the  spe- 
cies ot  animal,  which  had  usually  been  offered  up ;  or  because  he  was  not  slain  in 
the  same  manner ;  or  because  he  was  not  offered  by  the  high-priest,  there  could 
have  been  no  sacrifice.  But  this  is  manifest  trifling.  If  the  formal  notion  of  a  sa- 
crifice for  sin,  that  is,  a  life  offered  up  in  expiation  be  adhered  to,  nothing  more 
can  be  required  to  constitute  it  a  sacrifice,  except  by  those  who  mean  to  cavil, 
not  to  discover  truth. 

Again,  as  to  the  second  argument,  which  from'^he  comparison  of  Christ's 
Jealh,  to  tlie  different  kinds  of  sacrifices,  would  infer  tliat  it  was  not  of  the  na- 


3d&  OF  Christ's  vriestly  oif ice. 

which  shall  be  applied  in  his  own  time  and  way :  Neverthelesi; 
others,  as  a  consequence  hereof,  are  made  partakers  of  some 
blessings  of  common  providence,  so  far  as  they  are  subservient 
to  the  salvation  of  those,  for  whom  he  gave  himself  a  ransom. 

■  ..  .  .■  » 

tiire  ox  aiii/,  it  may  be  replied,  timt  it  uill  more  reasonably  follow,  that  it  was  of 
tlie  nature  of  all.  Rescmbliiig'  that  of  the  Passover,  inaHmucli  as  by  it  we  were 
delivered  from  an  evil  yetgrcatci-  than  tijat  of  Eg-;,  ptiim  bondafjc;  partaking  the 
natm'e  of  the  sin  ojferhip-,  as  being  accepted  in  expiation  of  transgression  ;  and 
similar  to  the  institution  of  the  saipe-goaty  as  bearing  the  accumulated  sins  (rt' 
all:  .may  we  not  reasonably  suppose  that  this  one  great  sacrifice  contained  the 
full  imp'.irt  and  completion  of  the  whole  sacrificial  system  ?  c\.nd  that  so  far  from 
being-  spoken  of  in  fig'ure,  as  bearing  some  resemblance  to  the  sacrifices  of  the 
law,  tliey  were  on  the  contrary,  as  the  apostle  expressly  tells  us,  but  figures,  or 
faint  and  partial  representations  of  this  stupendous  sacrifice  which  had  been  or- 
dained from  the  beginning  ?  And  besides,  it  is  to  be  remarked  in  genera],  with 
respect  to  the  figurative  application  of  the  sacrificial  terms  to  the  death  of 
Christ;  that  the  striking  reseinbhmce  between  that  and  the  sacrifices  of  the  law, 
■which  is  assigned  as  tiie  reason  of  such  application,  would  have  produced  jusi 
the  contrary  effect  upo.i  the  sacred  writers;  since  they  must  have  been  aware 
that  the  constant  use  of  such  expressions,  aided  by  the  strength  of  the  resem- 
blance, must  have  laid  a  found;ition  for  error,  in  that  which  constitutes  the  main 
doctrine  of  the  Cliristian  faith,  fieing  addressed  to  a  people  whose  religion  was 
entirely  sacrificial,  in  what  hut  the  obvious  and  literal  sense,  could  the  sacrificial 
representation  of  the  death  ofCiuist  luive  been  understood? 

We  come  now  to  the  third  and  principal  objection,  which  is  built  upon  the 
asi-ertion,  that  no  sacrifices  of  atonement  (in  the  sense  in  which  we  apply  this 
term  to  the  death  of  Christ)  had  existence  under  the  Mosaic  law  :  such  as  were 
c;dled  by  that  name  having  had  an  entirely  different  import.  Now  that  certain 
offerings  under  this  denomination,  related  to  things,  and  were  employed  for  the 
purpose  of  purification,  so  as  to  render  them  fit  instruments  of  the  ceremonial 
worship,  must  undoubtedly  be  admitted.  That  others  were  again  appointed  to 
relieve  jfterso^ii- from  ceremonial  incapacities,  so  as  to  restore  them  to  the  privi- 
lege of  joining  in  the  services  oftiic  temple,  is  equally  true.  But  thattliere  were 
otiiers  of  a  nature  strictly  propitiatory,  and  ordained  to  avert  the  displeasure  of 
God  from  the  transgressor,  not  only  of  the  ceremonial,  but,  in  some  cases,  even 
ol'  the  moral  law,  wlU  a]3pear  manifest  upon  a  very  slight  examination.  Thus  we 
find  it  decreed,  that  if  a  ftoul «?»  and  commit  a  trespass  against  the  Lord,  and  lie 
imto  his  7ieighbo7ir  in  that  tuhich  was  delivered  to  him  to  keep — or  have  found  that 
■which -icas  lost,  ajtd  lieth  concerning  it,  and  sweaiieth  falsely,  iAen,  because  he 
hath  sinned  in  this,  he  shall  7iot  only  make  restitutio?!  to  his  ncighbo%ir — but  he  ahall 
bring  his  trcspu&s-offerivg  unto  the  Lord,  a  ram  luithout  blemish  out  of  the  flock;  and 
the  priest  shall  make  an  atoszmi^^t  for  hitn  befoi^e  the  Lo7-d,  and  it^shall  be  foh- 
GiVEN  HIM.  And  again  in  a  case  of  criminal  connexion  with  a  bond-maid  who 
was  betrothed,  the  offender  is  onlered  to  bring  his  trespass-offering,  and  the  priest 
is  to  make  atonement  for  him  -vith  the  trespass-offering, for  the  sin  -zuhich  he  hath 
dove;  and  the  si7i  vhich  he  hath  done  shall  be  forgiven-  him.  And  in  the  case  of 
all  offences  which  fell  not  under  the  description  of  pres^imptumis,  it  is  manifest 
from  the  slightest  inspection  of  the  book  of  Leviticus,  that  the  atonement  pre- 
scribed, was  appointed  as  Lhe  means  whereby  God  might  he  propitiated,  ot  recon- 
ciled to  the  offender. 

Agam,  as  to  the  vicarious  import  of  the  Mosaic  sacrifice ;  or,  in  other  words, 
its  expressing  an  acknowledgment  of  what  the  sinner  had  deserved ;  this  not 
only  seems  directly  set  forth  in  the  account  of  the  first  offering  in  Leviticus, 
where  it  is  said  of  tlie  pei'son  who  brought  a  free-will  offering,  he  shall  lay  his 
hand  upon  the  head  of  the  burnt-offering,  and  it  shall  be  accepted  fob  him  to  make 
atonement  for  him  :  init  the  ceremony  of  the  scape-goat  on  the  day  of  expiation, 
appears  to  place  this  matter  beyond  doubt.  On  this  head,  l^o\v<;ver,  as  DQt  beijig" 
nrrp<;sarji  to  my  ar.o;umtnt.  T  sljall  not  at  present  enlarge. 


OF  giiribt's  priestly  office.  30S 

,o.  It  is  allowed  on  both  sides,  and  especially  by  all  that  oa\  u 
the  divinity  and  satisfaction  of  Christ,  that  his  dttath  was  suf- 
ficitnt  to  redeem   the  whole  Morld,  had  God  designed   that  it 

Ttird  expiatory  sacrifice  (iii  the  sti'ict  imd  ])i'0|)cr  sense  ot"  the  word)  was  a 
part  of  the  Mosaic  institution,  iliere  rcmiuiis  tlitn,  1  trust,  no  sufncient  rtuson  to 
deny.  That  it  existed  in  like  manner  amonysi  the  Arabians,  In  tlie  t.me  ot' Job, 
Y.e  have  already  seen.  And  diat  its  un.versal  prevalence  in  tlie  Heathen  world, 
liioiigii  corrupted  and  disfipfured  by  idohitions  practices,  was  the  result  of  an 
orig-ina!  diviiiC  apjjomtment,  every  candid  inquirer  wiii  find  little  reason  tocbubt. 
But  be  this  as  it  may,  it  nnist  be  admitted,  that  pi^npitiatory  suaifces  not  only 
existed  throng'li  the  whole  Gen'.de  world,  but  had  place  Lntuei'  the  law  of  Moses. 
The  arj^iimenl  then,  v.isich  from  the  non-cxisience  of  such  sacrifices  aniont^si  the 
Jew  s,  would  deny  the  term  wiven  applied  to  the  death  of  Christ,  to  indicate  such 
sacrifice,  necessarily  falls  to  the  g-iound. 

Hut,  in  fact,  they  who  deny  the  sacrifice  of  Christ  to  be  a  real  and  propei-  sa- 
crifice for  sin,  must,  if  tliey  arc  consistent,  deny  th;.t  unij  such  sacrifice  evei   did 
exist,  by  divine  appointment.   For  on  what  principle  do  tliey  deny  the  former, 
i)ut  this  ? — that  the  s^lfferin,^•s  and  death  of  Chr;si,  for  the  sins  and  salvation  of 
men,  can  make  no  chang-e  iri  God:  cannot  render  him  nmre  ready  to  forgive, 
more  benevolent  than  he  is  in  his  own  nature;  and  consequently  can  have  no 
power  to  avert  from  the  olfender  die  punishment  of  Ins  transgression.   Now,  on 
the  same  principle,  cjvjt,/  sacrifice  for  the  expiation  of  sin,  must  be  impossible. 
And  this  explains  the  true  cause  w  by  these  persoi'.s  will  not  admit  the  language 
of  the  New  Testament,  clear  and  exprc  ss  as  it  is,  to  signify  a  real  and  proper  sa- 
crifice for  sin:  and  why  they  feel  it  necessarj  to  explain  away  tiie  equally  clear 
and  txiiress  description  of  that  species  of  sacrifice  in  the  old.  Setting  outwith  a 
preconceived  erroneous  notion  of  its  nature,  and  one  which  involves  a  manifest 
contradiction;  they  hold  theniselves  justified  in  rejecting  every  acceptation  of 
scripture  whicli  supports  it.   Hut,  had  they  more  accurately  examined  the  true 
import  of  the  term  in  scriplurc  use,  they  would  \vA\e  perceived  no  such  contra- 
diction, nor  would  tlicy  have  found  themselves  compelled  to  refine  away  by 
strained  and  unnatuial  interpretations,  the  clear  and  oIjmous  meanmg  of  the  sa- 
cred text.  They  would  have  seen,  that  a  sacrifice  for  sin,  in  scripture  language, 
implies  solely  this,  "  a  sacrifice  wisely  and  graciously  appointed  by  God,  the  mo- 
ral governor  of  the  world,  to  expiate  the  ffiiiti  of  sm  in  such  a  manner  as  to  avert 
the  piaiin/tmcnt  of  it  from  the  oflender."  To  ask  vhi/  God  should  have  appointed 
this  particular  mode,  or  in  7v/iut  way  it  can  avert  the  punishment  of  sin,  is  to  take 
us  back  to  the  general  point  at  issue  with  the  deist,  which  has  been  already  dis- 
cussed.  With  the  Cin-istian,  v. ho  admits  redemption  under  «?;?/ modification, 
such  matters  cannot  be  subjects  of  inquiry. 

V>n\.  even  to  our  imperfect  apprehension,  some  circumstances  of  natural  con- 
nexion and  fitness  may  be  pointed  out.  The  wliole  may  be  considered  as  a  sensi- 
ble and  strikhig  representation  of  a  punishment,  which  the  sinner  was  conscious 
he  deserved  from  God's  justice  :  and  then,  on  the  part  of  God,  it  becomes  a  jKib- 
lic  declaration  of  his  holu  displeamtre  against  sin,  and  of  his  nicrcifal  compun&ion 
for  the  sinner;  and  on  the  p.u't  of  the  offender,  when  otlc'ied  hy  or  ior  him,  it 
implies  a  sincere  cmfegsion  of  guilt,  and  a  heartj  desire  of  obtnimng /-an/o/i  .•  and 
upon  the  due  performance  of  this  service,  the  sinner  is  pardoned,  andcsc;;pcs  the 
penalty  of  his  transgression. 

This  we  siiall  find  agreeable  to  tlic  nature  of  a  sacrifice  for  sin,  as  laid  down 
in  the  Old  'I'estament.  Now  is  tiiere  any  thing  in  this  "degrading  to  tlie  iionour 
of  God  ;  or  in  the  smallest  degree  inconsistent  v.  idi  the  dictate*!  of  natural  rea- 
son P  And  in  this  view,  what  is  there  in  the  deatli  of  Christ,  as  a  sacrifice  for  the 
sins  of  mankind,  that  may  not  hi  a  certain  degree,  be  embraced  by  our  natural 
notions.'  For  according  to  the  explanation  just  given,  is  it  not  a  (ieclaradon  to 
tlie  whole  world,  of  the  gi-eatness  of  their  sins;  and  oi  tiie  ]r.-oportionnte  mercy 
and  comiiassion  oi'  Cod,  who  had  ordaine<l  this  method,  v, l:ci'eb\,  in  a  manner 
consistent  with  his  attributes,  his  fallen  creatures  might  be  agaln'taken  into  his 

Vol.  II.  R  r 


si©  ©F  Christ's  priestly  office. 

should  be  a  price  for  them,  Avhich  is  the  result  of, the  infinite 
value  oi  ic ;  therefore, 

4.  The  main  question  before  us  is,  whether  God  designed 

favour,  on 'clicir  nuikins^  themstlves  parties  in  this  great  sacrifice:  that  is,  on 
their  comply-ng  witli  those  conditions,  which,  on  the  received  notion  of  sacrifice, 
woiild  render  them  parties  in  this;  namely,  an  adequate  conviction  oF  guilt,  a 
pri-porWonate  sense  of  God's  love,  and  a  firm  deteimination,  with  an  iiumble 
fa. til  in  the  suffic.encv  ot'tiiis  sacrifice,  to  endeavour  after  a  In'e  of  amendment 
and  obedience  ?  Thus  mucli  falls  within  the  reach  <)f  our  compreliension  on  this 
mysterious  subject.  Whetlier  in  the  expanded  range  of  God's  moiai  govern- 
nii.nt,  some  otlier  end  may  not  be  held  in  view,  in  the  death  of  his  only  begot  en 
Soil,  It  is  not  for  us  to  enquire ;  nor  does  it  in  any  degree  concern  us :  what  God 
hus  been  pleased  to  reveal,  it  is  alone  our  duty  to  believe. 

One  remarkable  c>numstance  indeed  there  is,  in  which  the  sacrifice  of  Christ 
differs  from  ail  those  .sacr.fic<s  which  were  oft'ered  under  the  law.  Our  blessed 
Lord  was  not  only  tlie  Svbji^ct  of  the  ofTenng,  but  the  Priest  who  ofiered  it. 
Therefore  he  has  become  not  only  a  sacrifice,  but  an  intercessor ;  his  interces- 
sion being  founded  upon  this  voluntary  act  of  benevolence,  by  which  he  offered 
himself 'uithoiit  spot  to  God  We  are  not  only  then  in  virtue  of  the  sacrifice,  for- 
given ;  b:.t  in  vii-tue  of  the  intercession  admitted  to  favour  and  grace.  And  thus 
the  scripture  notion  of  tlie  sacrifice  of  Christ,  includes  every  advant:;ge,  which 
the  advocates  for  the  pure  hitercession,  seek  from  their  scheme  of  redemption. 
But  it  also  contains  others,  which  tliey  necessarily  lose  by  the  rejection  of  that 
notion.  It  contains  the  great  advantage  of  impressing  mankind  w  itli  a  dite  sen.se 
of  their  guilt,  b)  compelling  a  comparison  with  the  immensity  of  \he  sacrifice 
made  to  redeem  them  from  its  effecis.  It  contains  that,  in  short,  which  is  the 
soul  and  substance  of  all  Christian  virtue — Humiutt.  And  the  fact  is  plainly 
this,  that  n  every  attempt  to  get  rid  of  the  scripture  doctrine  of  atonement,  we 
find  feelings  of  a  description  opposite  to  this  evangelic  quality,  more  or  less  to  pre- 
vail :  we  find  a  fondness  for  tiie  opmion  of  man's  own  sufficiency,  and  an  unwil- 
lingness to  submit  with  devout  and  implict  reverence,  to  the  sacred  word  of 
revelation. 

In  the  mode  of  inquii-y  which  has  been  usually  adopted  on  this  subject,  one 
prevailing  error  deserves  to  be  noticed.  The  nature  of  sacrifice,  as  generally 
practised  and  understood,  antecedent  to  the  time  of  Clirist,  has  been  first  exami- 
ned; and  from  that,  as  a  ground  of  explanation,  the  notion  of  Christ's  sacrifice 
has  been  derived :  whereas,  in  fact  by  this,  all  former  sacrifices  are  to  be  inter- 
preted ;  and  in  reference  to  it  only,  cv.n  they  be  understood.  From  an  error  so 
fundamental,  it  is  not  wonderful  that  the  greatest  perplexities  should  have  arisen 
concerning  the  nature  of  sacrifice  in  general;  and  that  tliev  should  ultimately 
fall  with  cumulative  confusion  on  the  nature  of  that  particular  sacrifice,  to  the 
investigation  of  which  fanciful  and  mistaken  theories  had  been  assumed  as 
guides.  Thus,  whilst  some  have  presumptuously  attributed  the  e:u-ly  and  uni- 
versal practice  of  sacrifice,  to  an  irrational  and  superstitious  fear  of  an  imagined 
sanguinary  divinit\  ;  and  have  been  led  in  defiance  of  the  express  language  of 
revelation,  to  reject  and  ridicule  the  notion  of  sacrifice,  as  originating  only  in 
the  grossness  o(  superstition  :  others,  not  equally  destitute  of  reverence  for  the 
sacred  word,  and  consequently  not  treating  this  solemn  rite  with  equal  cVisre- 
spect.  liave  yet  ascribed  its  origin  to  human  invention ;  and  have  thereby  been 
compelled  to  account  for  the  divine  institution  of  the  Jewish  sacrifices  as  a  mere 
accommodation  to  prevailing  practice;  and  consequently  to  admit,  even  the  sa- 
ci'ifice  of  Christ  itself  to  have  grown  out  of,  and  been  adapted  to,  this  creature 
of  human  excogitation. 

Of  this  latter  class,  the  theories,  as  might  be  expected,  are  various.  Jn  one, 
sacrifices  ai-e  represented  in  the  light  o? gifts,  intended  to  sooth  and  appease  the 
Supreme  Being,  in  like  manner  as  they  are  found  to  conciliate  the  favour  of  men : 
in  another,  they  are  considered  i\s  federal  rites,  n  kind  of  eating  and  drinking  with 
God,  as  it  were  at  his  table,  and  thereby  implying  the  being  restored  to  a  state 


OF  Christ's  PRIESTLY  OFFICE.  311 

the  salvation  of  all  mankind  by  the  death  of  Christ,'  or  whether 
he  accepted  it  as  a  price  of  redemption  for  all,  so  that  it  might 
be  said  that  he  redeemed  some  who  shall  not  bt  saved  by  him  ? 

ot'tr.Liulship  \vitl»  luiii,  by  repentance  and  confession  of  sins  -.  in  a  third,  tlitv  are 
descriucd  as  hut  sifinboUcul  actions,  or  a  more  expressive  language,  Uenot'.ng'  the 
giMtitndc  of  the  ofiertr,  In  sucli  as  are  eucharistlcal ;  and  in  those  that  are  expia- 
tor  ■,  the  acknuvvledg'nient  of,  and  contrition  ibr  sin  strongly  expressed  by  the 
death  of  the  animal,  representing-  that  death  which  the  ofl'erer  contessed  to  be 
his  own  tlesert 

To  these  different  li\TDoiheses,  which  in  the  order  of  their  enumeration,  claim 
respectively  tlie  names  of  Spencer,  Sykes,  aitd  H'uvbitrtoii,  it  m-AX  generally  be  re- 
phcc'.,  that  lhe/«c<  of  \bel's  sacrifice  seems  iiKonsisient  with  them  ail :  w  itli  the 
fiisi,  iiiusmuch  as  it  must  have  been  antecedent  to  those  distinctions  of  property, 
on  wliici)  alone  experience  of  the  effects  of  gifts  upon  men  could  liave  been  found- 
ed: witli  the  second,  inasmuch  as  it  took  place  several  ages  prior  to  that  period, 
at  Avhich  both  the  words  of  scripture,  and  the  opinions  of  the  wisest  coninienta- 
tors  have  fixed  tiie  permission  of  animal  food  to  man  :  with  the  third,  inasmuch 
as  the  lang-iiage,  wh;cli  scripture  expressly  states  to  have  been  derived  to  our 
first  parents  from  divine  instruction,  cannot  be  supposed  so  detective  in  those 
terms  that  related  to  the  woi-ship  of  God,  as  to  have  rendered  it  necessary  for 
Abel  to  call  m  ihe  aid  of  actions,  to  express  the  sentiment  of  gratitude  or  sor- 
i-ow;  and  still  less  l:kely  is  it  that  he  would  have  resorted  to  that  species  of  ac- 
tion, wliich  in  the  eye  of  reason,  must  have  ivppeared  displeasing  to  God,  the 
sla'jgiiter  of  an  unoffeiiding-  animal. 

_  To  wgc  tiiese  topics  of  objection  in  their  full  force,  ag-ainst  the  several  theo- 
ries 1  have  mentioned,  would  lead  to  a  discussion  far  exceeding  the  due  limits  of 
a  discourse  from  this  place.  1  therefore  dismiss  them  for  the  present.  Nor  shall 
I,  in  refutation  o\'  Xh^-  general  idea  of  the  human  invention  of  sacrifice,  enlarge 
upon  tlie  Mwwrsa//^^  of  the  practice ;  the  sameness  oi'  the  notion  of  its  efficacy, 
pervading  nations  and  ages  the  most  remote;  and  the  unreasonbleness  of  suppo- 
sing any  n.itural  connexion  between  the  slaying  of  an  animui,  and  the  receiving 
pardon  for  the  violation  of  God's  laws, — all  of  which  appear  decisive  against 
that  idea.  But,  as  both  the  general  idea  and  the  particular  thei;ries  which  have 
endeavoured  to  reconcile  to  it  the  nature  and  origin  of  sacrifice,  have  been  caused 
by  a  departure  from  the  true  and  only  source  uf  knowledge ;  let  us  return  to  that 
sacred  tbuntain,  and  whilst  we  endeavour  to  establish  the  genuine  scripture 
notion  of  sacrifice,  at  the  same  time  provide  the  best  refutation  of  every  other. 

It  requires  but  little  acquaintance  with  scripture  to  know  that  the  lesson 
which  it  every  where  inculcates,  is,  that  man  i)v  disobedience  had  fallen  under 
the  displeasure  of  his  Maker;  that  to  be  reconciled  to  his  favour,  and  restored 
to  tiie  means  of  acci-ptable  obedience,  A  Redeemer  was  appointed,  and  that  this 
Redeemer  laid  down  his  life  to  procure  for  repentant  sinners  forgiveness  and  ac- 
ceptance. This  surrender  of  life  has  been  called  by  tlie  sacred  writers  a  sacri- 
fice; and  the  end  attained  by  it,  expiation  or  atoneriaent.  U'lth  such  as  have  been 
desirous  to  reduce  Christianity  to  a  mere  moral  system,  it  has  been  a  tiivourite 
object  to  represent  this  sacrifice  as  entirely  figurative  founded  only  in  aUusion 
and  similitude  to  the  sacrifices  of  the  law  ■  wl'iereas,  that  this  is  spoken  of  by 
the  saci-ed  writers,  as  a  real  and  proper  sacrifice,  to  which  tliose  under  the  law- 
bore  respect  but  as  tj'pes  or  shadows,  is  evident  from  various  passages  of  hoh' 
writ,  but  more  particularly  fi-om  tJie  epistle  to  the  Hebrews  ;  in  \\liicli  it  is  ex- 
pressly said,  that  the  law  having  a  shadow  of  gvod  things  to  come,  can  nexer  -.vith 
those  sacrifices  rJach  theij  offered  year  by  year  continually,  make  the  comem  there 
unto  perfect  ,—bnt  this  man,  after  he  had  offered  one  sacrifice  for  sins,  for  ever  sat 
dor^sn  on  the  right  hand  of  God.  And  again,  when  the  writer  of  tins  ep.stle  speaki 
of  the  high-pnest  entering  into  the  holy  ofliolies  with  the  blood  of  the  sacrifice,, 
he  asserts,  that  this  was  a  figure  for  t'/ie  time  then  present,  in  which  were  offered 
both  gifts  and  sacrifices,  that  could  not  make  him  (hat  did  the  serrice  perfect ;  but 
i'hvif!  being  rtme.  ern  high  priest  of  gnoe^  f'-<iirr,  '-.  rn,ne  t  v<jt.  k/i  th-i  bhod af'qntrfa 


312  OF   CIlRISl's  PRIESTLV    6iilCL, 

This  is  afHrmcd  by  many,  who  mnintain  universal  redt;mpt!on, 
which  wc  mast  aike  iedve  to  deny.  And  they  farther  add,  as 
an  V  x])lication  hfjreoi,  that  Christ  died  that  he  might  put  all 

wid  calves,  bvi  by  tvs  own  diuod,  he  entered  once  into  the  holy  place,  havvng-  obtained 
eternal  redempt/onfo;'  iis  ,-for,  he  adds,  ifi/ie  blood  of  bulls  arid  of  goats  sanctifietk 
to  tlie  purifiiiiig- of  the  JJeah,  hoxu  much  more  shall  the  blood  of  i^hrist,  mho  through, 
the  eternal  Spirit,  offered  himsefivilliout  npot  to  God,  purge  your  conscience  from 
(lead toorks  to  aci-ve  the  living  God?  It  mast  be  Uiincccisary  to  detuil  more  of 
thf  iva.nerous  passai^es  wiacii  go  to  prove  that  the  s.icr  fice  of  Christ  was  a  true 
and  efTective  saci-.fice,  whilst  those  of  the  law  wore  but  faint  representations, 
and  inadequate  cop.cs,  intended  f -r  its  introduction. 

Now,  i  the  sacrin<:es  of  the  Laio  appear  to  have  been  but  preparations  for  this 
one  great  sacifice,  we  are  natuivily  led  to  c:)nsider  whether  the  same  may  not 
be  asserted  of  sacrifice  from  tlie  beg'niung:  and  whetlier  we  are  not  warranted 
by  scripture,  in  pronouncing'  the  entire  rite  to  hare  been  ordained  by  God,  as  a 
type  of  that  oxe  sACHtFicE,  ui  which  all  others  were  to  have  ditiir  consummation. 
Tliat  the  institution  was  of  lilvme  ordinance,  may,  ;n  the  first  instance,  be  rea- 
Sonublv  inf':;rred  from  the  strong  and  sensible  attestation  of  the  divine  acceptance 
of  sacrifice  ui  the  case  of  Abel,  again  m  that  of  Noah,  afterwards  m  tiiat  of  \bra- 
liam,  and  also  ft  oin  tlie  systematic  establishment  or  it  by  the  same  divine  antlio- 
rity.  111  the  dispensation  of  Moses.  An*!  whether  we  consider  the  book  of  Job  as 
the  production  of  Vloscs  ;  or  of  that  pious  wonslupper  of  the  true  Cod,  among 
the  descendanls  of  Abraham,  whose  name  it  be.  rs  ;  or  of  seme  other  person  wiio 
lived  a  short  time  after,  and  composed  it  from  tjie  materials  left  by  Job  lumself; 
the  representation  there  made  of  God,  as  prescribing  sacrifices  to  the  friends  of 
Job,  in  every  supposition  exhibits  a  strong  authority,  and  of  high  antiquity,  upon 
this  question. 

These  few  facts,  \vhich  I  have  stated,  unaided  by  any  comment,  ami  abstract- 
ing altogether  from  the  arguments  which  embarrass  the  contrary  hypothesis, 
arid  to  whicli  I  have  already  alluded,  might  perhaps  be  sufficient  to  satisfy  an  in- 
quiring and  candid  mind,  that  sacrifice  must  have  had  its  origin  in  ditine  IjV- 
.sTi'f  rnoy.  But  if  in  addition,  this  nte,  as  practised  in  thi'  earliest  ages,  shall 
be  found  connected  v;ith  the  sacrifice  of  Chnst,  confessedly  of  divine  appoint- 
ment; little  doubt  can  reasonably  remain  on  ihis  head.  Let  us  then  examine 
more  partica'.'."ly  the  circumscance  of  the  first  sacrifice  oifered  up  by  Abel. 

It  IS  clear  from  the  words  of  scnpture,  that  both  Gain  and  Abel  m.ade  obla- 
tions to  tlie  l/3rd.  It  IS  clear  also,  notwithstanding  the  well  known  tanclful  inter- 
prrtatiim  of  an  eminent  comiiientator,  that  Abel's  was  an  animal  sacrifice.  It  is 
no  less  clear,  that  Abel's  was  ac(:epted,  whilst  that  of  Gain  was  rtjecied.  Now 
wliat  could  have  occasioned  the  distinction  ?  The  acknowkdgujent  of  the  Su- 
preme Being  and  of  ins  universal  dominirm,  was  no  less  strong  in  the  ofiermg-  of 
the  fruits  of  the  earth  by  (.'am,  than  m  tliat  of  the  firstlings  of  the  flock  by  .Abel; 
the  intrinsic  efficacy  of  the  gift  must  have  been  the  same  m  each,  each  giving  of 
tJie  best  that  lie  possessed;  the  expression  of  gratituile,  er|ually  significant  and 
forcible  in  both.  How  then  is  tiie  diiference  to  lie  exijlametl .'  If  v.e  look  to  tlic 
writer  to  the  Hebrews,  he  informs  us,  that  ihe  ground  on  winch  Abel's  oblation 
was  jireferred  to  that  ot  Gain,  was,  that  Abel  olfeied  his  m  faith  ;  and  the  crite- 
lion  of  this  faith  also  appears  to  have  been,  in  the  opinion  of  tlws  writer,  the  ani- 
mal sacrifice.  ')'he  words  are  remarkable — Hy  fiith  .Ibel  offered  ttnto  God  a  more 
excellent  sacrifice  than  Cain,  by  yvhich  he  obtained  tvitness  that  he  w«,9  righteojt'j, 
God  testifying  of  his  gifts.  The  words  liere  translated,  a  more  excellent  sacrifice, 
are  in  an  early  version  rendered  a  much  more  sacrifice,  whicli  phr,ise,  though  un- 
couth in  f  jrm,  adequately  bonveys  the  original.  The  meaning  then  is,  that  by 
faith  -\bel  offered  th;it  wh.ch  was  much  more  of  the  true  nature  of  sacrifice  tiian 
what  had  been  offered  by  C.iin.  .Abel  consequently  was  directed  by  faith,  and 
tins  faith  wai  manifested  m  the  nature  of  his  .tTer..ng.  What  then  are  we  to  in- 
fer.' — Without  some  revelati.in  granted,  sonic  assiuance  held  out  as  t'le  object 
t).f  faith,  Abd  could  not  have  exercised  this  virtue ;  and  without  some  peculiar 


OF  Christ's  priestly  office*  31S 

men  into  a  solvable  state,  or  procure  a  possibilit}'  of  salvatioa 
for  them  ;  so  that  many  mijjht  obtain  it,  by  a  right  improve- 
ment of  his  death,  who  shall  faU  short  of  it ;  and  also  that  it 


mode  of  siici'ifice  enjoined,  he  could  not  havci  exemplified  his  faith  by  an  appro- 
priiile  offering.  The  offering  made,  we  have  already  seen,  was  that  of  an  animal. 
Let  us  consider  wiiether  this  coulil  have  a  connexion  with  any  divine  assurance 
Communicated  at  tliat  early  day. 

It  is  obvious  that  the  promise  made  to  our  first  parents,  conveyed  an  intima- 
tion of  some  future  deliverer,  wh(^  should  overcome  the  tenipter  that  had  drawn 
man  from  his  innocence,  and  remove  those  evils  which  had  been  occasioned  by 
the  fall.  Tliis  assurance,  without  which,  or  some  other  ground  of  hope,  it  seems 
d.fficult  to  conceive  how  the  principle  of  religion  could  have  had  place  among 
m(.n,  became  to  our  first  parents  the  g,  and  object  of  faith.  To  perpetuate  this 
fund:imental  article  of  religious  belief  among  the  descendants  of  Adam,  some 
striking  memorial  of  the  fall  of  iu;in,  and  of  the  promised  deliverance,  would 
naturally  be  appointed.  And  if  we  admit  that  tlie  scheme  of  redemption  by  the 
death  of  tile  only  begotten  Son  of  God,  was  determnied  from  the  beginning;  tliat 
is,  if  we  atlimt  that  w'nen  God  had  ordained  the  deliverance  of  man,  he  had  or- 
dained the  means:  if  we  admit  that  Christ  was  the  Lamb  slain  from  the  founda- 
tion of  the  ivorld ;  \vhat  memorial  could  be  devised  more  apposite  than  Unit  of 
au;mul  sacrifice  ?— exemplifying,  by  the  slaying  of  the  victim,  the  death  whicbi 
ha'l  been  denounced  against  man's  disobedience : — thus  exliibiting  the  awful 
lesson  of  that  death  which  was  the  wages  of  sin,  and  at  the  same  time  represent- 
ing that  death  which  was  actually  to  be  undergone  by  the  Redeemer  of  man- 
kind:— and  hereby  connecting  in  one  v;ew,  the  two  great  cardinal  events  in  the 
history  of  man,  the  fall,  and  the  rkcovekt  :  the  death  denounced  agai.'ist  sin, 
and  the  death  appointed  for  that  Holy  One  who  was  to  lay  dosni  his  life  to  deli- 
ver man  from  the  consequences  of  sin.  The  institution  of  ammal  sacrifice  seem,s 
then  to  have  been  ]5cculiarly  significant,  :is  containing  all  the  elements  of  reli- 
gious knowledge  :  and  the  adoption  of  this  rite,  with  sincere  and  pious  feelings, 
would  at  the  same  time  imply  an  humble  sense  of  the  unworthiness  of  the  offer- 
er ;  a  confession  that  death  which  was  inflicted  on  the  victim,  was  the  desert  of 
of  those  sins  which  had  arisen  from  man's  transgression;  and  a  full  reliance 
.upon  the  promises  of  deliverance,  joined  to  an  acquiescence  in  the  means  ap- 
pointed for  its  accomplishment. 

1  r  this  view  af  the  matter  be:  just,  there  is  nothing  improbable  even  in  the  stip- 
position  that  that  part  of  the  signification  of  the  rite  whicii  related  to  the  sacri- 
fice of  Christ,  might  have  been  in  some  degree  made  known  from  the  beginning. 
But  not  to  contenil  for  tliis,  (scripture  having  furnished  no  express  foundation 
for  the  assumption,)  room  for  the  exercise  of  faith  is  equally  preserved,  on  the- 
idea  that  animal  sacrifice  was  enjoined  in  the  general  as  \he  religious  sign  of 
lliith  in  the  promise  of  redemption.  Without  any  intimation  of  the  way  in  which  it 
became  a  sign.  Agreeably  to  these  principles,  we  shall  find  but  little  difficulty 
in  determining  on  what  ground  it  was  that  Abel's  offering  was  accepted,  whilst 
that  of  Cain  was  rejected.  Abel,  in  firm  reliance  on  the  pron^ise  of  God,  and  in 
<;bcdience  to  his  command,  ofrei"ed  that  sacrifice  which  hutl  been  enjoined  as  the 
religious  expression  of  his  faitii ;  whilst  Cain,  ilisregarding  the  gracious  assurnn- 
(ics  that  had  been  vouciisafed,  or  at  least  disdaining  to  adopt  the  prescribed 
mode  of  manifesting  his  belief,  possibly  as  not  appearing  to  hh  reason  to  possess 
any  efficacy  or  natural  fitness,  thought  he  had  sufficiently  acquitted  himself  of 
jiis  duty  in  acknowledging  the  general  superintendanee  of  God,  and  expressing- 
his  gratitude  to  the  Supreme  Benefactor,  by  presenting  some  of  those  good 
things  which  hetlureby  confessi-d  to  have  been  derived  from  his  bounty.  lu 
short,  Cain,  the  first-born  of  the  fall,  exhibits  the  first  fruits  of  his  j)arentb'  dis- 
obedience, in  the  arrogance  and  self-sufficiency  of  reason,  rejecting  the  aids  of 
revelation,  because  they  fell  not  withhi  i';.?  apprehension  of  right,  lie  takes  the 
ftrst  plucir  in  the  aftnak  pf  id<frsm,  and  Utiplw*,  m  his  pronU  rejection  of  the  or- 


314     .  OF  CHRIST  S  PRIESTLY  OFFICE. 

is  in  their  power  to  frustrate  the  ends  thereof,  and  so  render 
it  ineffectual.  This  we  judge  not  only  to  be  an  error,  buc  such  as 
is  highly  derogatory  to  the  glory  of  God ;  which  we  shaii  en- 


dinance  of  sacrifice,  the  same  spirit,  which,  m  later  days,  hus  actuated  his  en- 
liS-hie?ied  foWowers,  in  rejecting  the  sacrifice  of  Christ 

This  view  of  the  subject  receives  strengtli,  from  the  terms  of  expostulation  in 
which  God  addresses  CaJi,  on  his  expressing  resentment  at  the  njection  of  his 
offering-,  and  the  acceptance  of  Abel's.  The  word^  ai  the  present  version  are, 
if  thou  doest  -well,  shalt  thou  not  be  accepted? — and  if  ikon  doest  not  luell,  sin  licth 
at  the  door — which  words,  as  they  stand  connected  in  ilie  context,  supply  no  very 
satisfactory  meaning,  and  have  long  served  to  exercise  the  ingenuity  of  commen- 
tators to  but  little  purpose.  But  if  the  word,  which  is  here  translated  sin,  be 
rendered,  as  we  find  it  in  a  great  variety  of  passages  in  the  Old  Testament,  a  sijr 
OFFKRiNG,  the  reading  of  the  passage  then  becomes,  if  thou  doest  -ivell,  shalt  thou 
not  be  accepted  ?  and  if  thou  doent  not  ivell,  a  sin  offering  iieth  even  at  tlie  door. 
The  connexion  is  thus  rendered  evident,  God  rebukes  Cain  for  not  conforming 
to  that  species  of  sacrifice  which  had  been  oi}ered  by  Vbel.  He  refers  to  it  as 
a  matter  of  known  injunction;  and  hereby  points  out  the  ground  of  distinction 
in  his  treatment  of  him,  and  his  brother:  and  thus,  in  du-ect  terms,  enforces  the 
observance  of  animal  sacrifice. 

As  that  part  of  my  general  position,  which  pronounces  sacrifice  to  have  been 
of  divine  institution,  receives  support  from  the  passage  just  recited ;  so  lo  that 
part  of  it  which  maintains  tliat  this  rite  bore  an  aspect  to  the  sacrifice  of  Christ, 
additional  evidence  may  be  derived  from  the  language  of  the  writer  to  the  He- 
brews, inasmuch  as  he  places  the  blood  of  Abel's  sacrifice  in  direct  comparison 
with  the  blood  of  Christ,  which  he  slvies  pre-eminently  the  blood  of  sprinklmg  ^ 
and  repi-esents  both  as  speaking  good  things,  in  different  degrees.  What  tnen  is 
the  result  of  the  foregoing  reflections  ? — The  sacrifice  of  Abel  was  an  animal  sa- 
crifice. This  sacrifice  was  accepted.  The  ground  of  this  acceptance  vvr.s  the 
faith  in  which  it  was  offered.  Scr.pture  assigns  no  other  object  of  this  faith  but 
the  promise  of  a  Redeemer:  and  ot  this  faith,  the  offering  of  an  animal  in  sacri- 
fice, appears  to  have  been  the  legitimate,  and  consequently  the  instituted,  ex- 
pression. The  institution  of  animal  sacr.fice  then,  was  coeval  with  the  fall,  and 
had  a  reference  to  the  sacrifice  of  our  redemption.  But  as  it  had  also  an  imme- 
diate and  most  apposite  application  to  that  important  event  in  the  condition  of 
man,  which,  as  being  the  occasion  of,  was  essentially  connected  with  the  work 
of  redemption,  that  likewise  we  have  reason  to  think  was  included  in  its  signifi- 
cation. And  thus,  upon  the  whole,  sAcHiFicB  appears  to  have  been  ordained  as  a 
standing  memorial  of  the  death  introduced  hj  sin,  and  of  that  death  which  was  to  be 
suffered  by  the  Redeemer. 

We  accordingly  find  this  institution  of  animal  sacrifice  continue  until  tlie  giv- 
ing of  the  law.  No  other  offering  than  that  of  an  animal  being  recorded  in  scrip- 
ture down  to  this  period,  except  in  the  case  of  Cain,  and  that  we  have  seen  vvas 
rejected.  The  sacrifices  of  Noah  and  of  Abraham  are  stated  to  have  been  burnt- 
offerings.  Of  the  same  kind  also  were  the  sin-offerings  presented  by  Job,  he  be- 
ing said  to  have  oilered  burnt-offerings  according  to  the  number  of  his  sons,  lest 
some  of  them  might  have  sinned  in  their  hearts.  But  when  v/e  con^e  to  tlie  pro- 
mulgation of  the  law,  we  find  the  connexion  between  animal  sacrifice  and  atone- 
ment, or  reconciliation  with  God,  clearly  and  distinctly  announced.  It  is  here 
<leclared  that  sacrifices  for  sin  should,  on  conforming  to  certain  prescribed  modes 
of  oblation,  be  accepted  as  the  means  of  deliverance  from  the  penal  consequences 
of  transgression.  And  with  respect  to  the  /)i'Ci///fir  efficcy  of  anuial  sacrifice, 
we  find  tliis  remarkable  declaration, — the  life  of  the  flesh  is  in  the  blood,  and  I  have 
given  it  to  you  upon  the  altar,  to  make  atonement  for  the  soid:  in  rei'.ience  to  winch 
wonls,  the  sacred  writer  formally  pronounces,  that  without  shedding  of  blood  there 
is  no  remission.  Now  in  what  conceivable  light  can  we  view  this  institution,  but 
m  relation  to  that  great  sacrifice  which  7uas  to  make  atonement  for  sins :  to  that 
f^Iood  of  sprinkling,  which  was  to  speak  better  things  than  that  ofjbel,  or  that 


©F  CHRIST  S  PRIESTLY  OFFICE.  315 

leavour  to  make  appear,  and  to  establish  the  contrary  doctrine, 
nanieh-,  that  Christ  died  to  purchase  salvation  for  none  but 
those  who  shall  obtain  it.  This  may  be  proved. 


of  the  kw  .  I  he  law  itself  is  said  to  tiiive  h.-.d  respect  solely  mito  h.m.  To  what 
else  can  the  principal  liistitution  of  the  law  refer? — an  institution  too,  which  un- 
less so  referred  appears  utterly  unmeaning.  The  offering  up  an  animal  cannot  be 
iiT'.agined  to  have  liad  any  intrinsic  efficacy  m  procuring  pardon  tor  the  trans- 
jjre>sion  of  tile  offerer.  The  blood  of  bulls  and  of  goats  could  have  possessed 
no  Virtue,  wherebv  to  cleanse  Ir.m  from  his  offences.  Still  less  intelligible  is  the 
application  of  the  /)lood  of  the  viCt  im  to  the  purifying  of  the  parts  of  the  tabernacle,  - 
and  the  apparatus  of  'Jie  cc-renionial  worsliip.  Wi  this  can  clearly  have  had  no 
other  than  an  imtituted  meaning;  und  can  be  understood  only  as  in  reference  to 
some  blood-sheda.ng,  whicii  in  an  eminent  degree  possessed  the  power  of  puri- 
fying from  pollution.  In  short,  admit  the  sacrifice  of  Christ  to  be  held  in  view  in 
the  institutions  of  tiie  law,  and  every  part  is  plain  and  intelligible;  reject  that 
notion,  and  every  theory  devised  by  the  ingenuity  of  man,  to  explain  the  natui'e 
of  the  cei-emonial  worship,  becomes  trifling  and  inconsistent. 

Graining  then  the  case  of  the  Mosaic  sacrifice  and  thi.t  of  Abel's  to  be  the 
same;  neither  of  them  in  itself  efficacious;  both  instituted  by  God;  and  both  in- 
stituted in  reference  to  tliat  true  and  efficient  sacrifice,  which  was  one  day  to  be 
offered :  the  rite,  as  practised  beiore  the  time  of  Christ,  may  justly  be  considered 
as  a  s.vcHATMKNTAi,  fiKMoaiAL,  sho-wmg  forth  the  Lord^s  death  nntil  he  came ;  and 
when  accompanied  with  a  due  fiaili  ai  die  promises  made  to  the  early  believers, 
may  i-easonable  be  judged  to  liave  been  equally  acceptable  with  that  sacramental 
meniori^'i,  which  has  been  enjoined  by  our  Lord  himself  to  his  followei's,  for  the 
i-hou-iiig  firth  his  death  until  his  coming  again.  And  it  deserves  to  be  noticed  that 
this  vcT\  analogy  seems  to  be  iniimaied  by  our  Lord,  in  the  language  used  by 
him  at  the  institution  of  that  solemn  Christian  rite.  For  in  speaking  of  his  own 
blood,  he  calls  it,  in  direct  reference  to  the  blood  wherewith  Moses  established 
and  sanctified  the  first  covenant,  the  blood  of  the  irn-vr  covena7it,rjliich  was  shed  for 
the  remission  of  sins :  thus  plainly  niarking  out  the  similitude  in  the  nature  and 
objects  of  the  two  covenants,  at  the  moment  that  he  was  prescribing  the  great 
sacramental  commemoration  of  his  own  sacrifice. 

From  this  view  of  the  subject,  the  history  of  scripture  sacrifice  becomes  con- 
sistent throughout.  The  sacrifice  of  Abel,  and  the  patriarchal  sacrifices  down  to 
the  giving  of  the  law,  record  and  exemplifv  tho^e  momentous  events  in  the  his- 
•orvof  man, — the  death  incurred  by  sin,  and  that  inflicted  on  our  Redeemer. 
When  length  of  time,  and  mistaken  notions  of  religion  leading  to  idolatry  and 
every  perversion  of  the  religious  principle,  had  so  fiir  clouded  and  obscured  this 
expressive  act,  of  primeval  worship,  that  it  had  ceased  to  be  considered  by  the 
nations  of  the  world  in  that  r<?/ere?«ce  in  which  its  true  value  consisted:  when 
the  mere  rite  remained,  without  any  remembrance  of  the  promises,  and  conse- 
quently unaccompanied  by  that  faith  in  their  fulfilment,  which  was  to  render  it 
an  acceptable  service :  when  the  nations,  deifying  every  passion  of  the  human 
heart,  and  erecting  altars  to  every  vice,  poured  forth  the  blood  of  the  victim, 
but  to  deprecate  the  wrath,  or  satiate  the  vengeance  of  each  offended  deity: 
wlien  with  the  recollection  of  the  tnie  Cod,  all  knowledge  of  the  true  worship 
was  effaced  from  the  minds  of  men  :  and  when  johied  to  the  absurdity  of  the  sa- 
Ciificial  rites,  their  cruelty,  devoting"  to  the  malignity  of  innumerable  .sanguinarj' 
gods  endless  multitudes  of  human  victims,  demanded  the  divine  interference  j 
then  we  see  a  people  peculiiu-ly  selected,  to  whom,  by  express  revelation,  the 
knowledge  of  the  one  God  is  restored,  and  the  species  of  worship  ordained  by 
him  from  the  beginning,  particularly  enjoined.  The  principal  p;trt  of  the  Jewish 
service,  sve  accordingly  find  to  consist  of  sacrifice ;  to  which  the  virtue  of  expia- 
tion :iiid  atonement  is  ex])ressly  annexed :  and  in  the  m:inner  of  it,  the  particulars 
ap|)ear  so  minutely  set  fortli,  that  when  the  ol^ect  of  the  whole  law  should  be 
brought  to  light,  no  doubt  could  remain  as  to  its  intended  application.  The 
Jewish  suci-ifioes  tUereFore  seem  to  have  been  designed,  as  tliose  from  the  begin. 


316  OF  Christ's  priestly  offiCe, 

I.  From  those  distinguishing  characters  that  accompanv  sal- 
vation, which  are  given  to  those  for  whom  he  died. 

1.  They  are  called  his  sheep^  in  John  x.  11.  /  am  the  good 


ning-h;»d  been,  to  prefiE;'uie  that  one,  wh.ch  was  to  m.Jv.;-  atonement  for  .ill  man- 
kind.  And  as  in  this  all  were  to  lecenv  their  cousimimution,  so  -with  this  they  all 
conclude:  and  ihe  institution  doses  with  the  con. pletion  ot'  its  object.  But,  as 
the  g-ross  perversions,  winch  had  pervaded  the  Gentile  world,  had  readied  like- 
wise to  the  chosen  people;  and  as  die  temptations  to  idoLitry,  wlucii  surrounded 
them  on  all  sides,  were  so  powerful  as  perpetually  to  endan,e:er  their  adherence 
to  the  God  of  their  fachers,  we  find  ihe  ceremonial  service  adapted  to  tlieir  car- 
nal habits.  And  since  the  law  itself,  with  its  accompanying  sanctions,  seems  to 
have  been  principally  temporal ;  so  the  worship  it  enjoms  is  found  to  have  been 
for  the  most  p."  rt,  rather  a  public  and  solemn  declaration  of  allegiance  to  the  true 
God  in  opposition  to  the  Gentile  idola'.ries,  tlian  a  pm-e  and  spiritual  obedience 
in  inort  1  and  religions  matters,  which  was  reserved  for  that  more  perfect  system, 
appointed  to  succeed  m  due  time,  when  the  state  of  nunkind  would  permit. 

That  the  sacrifices  of  the  law  should  therefore  have  chiefly  operated  to  the 
cleansing  from  external  impurities,  and  to  the  rendering  persi  ns  or  things  fit  to 
approach  God  in  the  exercises  of  the  ceremonial  worsliip;  whilst  at  tlie  same 
time  they  were  designed  to  prefigure  the  sacrifice  of  Christ,  which  was  purely 
spiritual,  and  possessed  the  transcendant  va-tue  of  atoning  for  all  moral  pollu- 
tion, involves  m  it  no  ir.consistency  whatever,  since  in  this  tiie  true  proportion  of 
the  entire  dispensations  's  preserved.  And  to  this  point,  it  is  particularly  neces- 
sary that  our  atteniion  should  be  directed,  in  the  examination  of  the  present  sub- 
ject; as  upon  tlie  apparent  dispropurii<yn  in  the  objects  and  effects  of  sacrifice  in 
the  VIo-i.iir-  r.nd  Christian  sciu-mes,  theprmc-pal  objections  against  their  inten- 
ded correspondence  h:;ve  been  founded. 

The  sacrifices  of  the  law  then  being  prepamtory  to  th.at  of  Christ ;  the  la-m  it- 
se^J  being  but  a  schoolmaster  to  bring  iis  to  Christ ;  the  sacred  writers  in  the  JWru 
Testament,  naturally  adopt  the  SHCiifieial  teriiis  of  the  ceremonial  service,  and  by 
their  refeience  to  tiie  use  of  tliem  as  employed  under  liie  law,  clearly  point  out 
the  sense  in  which  they  are  to  be  understood  in  their  application  under  tlie  gos- 
pel. In  examining,  then,  the  meanirig  of  such  terms,  when  they  occur  in  the 
JVew  Testament,  we  are  cief-rly  directed  to  the  explanation  that  is  circumstan- 
tially given  of  them  in  the  Old  'I'hus,  when  we  find  the  virtue  of  atonement  at- 
tributed to  the  sacrifice  of  Christ,  in  l:ke  manner  as  it  had  been  to  those  under 
the  law ;  by  attending  to  the  representation  so  minutely  given  of  it  in -the  latter, 
ve  are  enabled  to  comprehend  its  true  import  in  the  former. 

Of  the  several  sacrifices  under  tlie  law,  that  one  which  seems  most  exactly  to 
illustrate  the  sacrifice  of  Clirist,  and  which  is  expressly  compared  with  it  by  the 
writer  to  the  Hebrews,  is  that  which  was  offered  for  the  whole  assembly  on  the 
solemn  anniversaiw  of  expiation.  The  circumstances  of  this  ceremony',  whereby 
atonement  was  to  be  made  for  the  sins  of  the  whole  Jewish  peojile,  seem  so  stri- 
kingly significant,  that  they  deserve  a  particular  detail.  On  the  day  appointed 
for  this  general  expiation,  the  priest  is  commanded  to  offer  a  bullock  and  a  goat 
as  sin-offerings,  the  one  for  himself,  and  the  other  for  the  people :  and  having 
sprmkled  tlie  blood  of  these  in  due  form  before  the  mercy -seat,  to  lead  forth  a 
second  goat,  denominated  the  scape-goat ;  and  after  laying  both  his  hands  upon 
the  head  of  tiie  scape-goat,  and  confessing  over  him  all  the  iniquities  of  the  peo- 
ple, to /)»< //lew  w/;o?i  ifAe  Ae^^J  of  the  goat,  and  to  send  the  animal,  thus  bearing 
the  sins  of  the  people,  away  into  the  wilderness :  in  this  manner  expressing  by  au 
action,  which  cannot  be  misunderstood,  that  the  atonement,  which  it  is  directly 
affirmed  was  to  be  eflfected  by  the  sacrifice  of  the  sin-offering,  consisted  in  re- 
moving from  the  people  their  iniquities  by  this  symbolical  translation  to  the  ani- 
mal. For  it  is  to  be  remarked,  that  the  ceremony  of  the  scape-goat  is  not  a  dis- 
tinct one  :  it  is  a  continuation  of  the  process,  and  is  evidently  the  concluding  part 
and  symbolical  consummation  of  the  sin-offering.  So  that  the  transfer  of  the  ini- 
quities of  the  people  upon  the  head  of  the  scape-goat,  and  the  bearing  them 


or  Christ's  priestly  office.  Qif 

Shepherd^  the  ^ood  Shepherd g-iveth  his  Ihfe  for  the  sheep.  This 
metaphor  imist  certainly  imply,  that  they,  for  whom  Christ 
died,  arc  distinguished  from  the  world,  as  the  objects  of  his 
immediate  care,  and  special  gracious  providence  :  But,  besides 
this,  there  are  several  things  in  the  context,  which  contain  a 
farther  description  of  these  sheep^  for  whom  he  laid  down  his 
life,  which  cannot  be  applied  to  the  v/hole  world  :  Thus  it  is 
said,  in  ver.  14.  I  know  mij  sheep^  and  am  knoivn  of  them^  that 
is,  with  a  knowledge  of  affection,  as  the  word  knowledge  is  of- 
ten used  in  scripture,  when  applied  to  Christ,  or  his  people. 
Again,  these  sheep  are  farther  described,  as  those  who  shall 
certainly  obtain  salvation ;  as  our  Saviour  says  concerning  them, 
in  ver.  27,  28.  My  sheep  hear  my  voice,  and  I  knoiv  them,  and 
they  folloxu  ?ne;  and  I  give  unto  them  eternal  life,   and  they 


away  to  the  wilderness,  manifestly  imply  that  the  atonement  effected  by  the  sa* 
ci'lfice  of  the  sin-offering',  consisted  in  the  transfer  and  consequent  removal  of 
tiiose  iniquities.  Wliat  then  are  we  taught  to  infer  from  tiiis  ceremony  ? — Thift 
as  the  atonement  under  the  law,  or  expiation  of  the  legal  transgressions,  was  re- 
presented as  a  translation  of  those  transgressions,  in  the  act  of  sacnfice  in  which 
the  animal  was  slain,  and  the  people  thereby  cleansed  from  their  legal  impuri- 
ties, and  released  from  the  penalties  whicli  had  been  incurred  ;  so  the  great  atone- 
ment for  the  sins  of  mankind  was  to  be  cflected  by  the  sacrifice  of  Christ,  under- 
going for  the  restoration  of  men  to  the  favour  of  God,  that  death  which  had  been 
denoiuiced  against  sin  ;  and  which  he  suffered  in  like  manner  as  if  the  sins  of 
men  had  been  actuallij  transferred  to  him,  as  those  of  the  congregation  had  been 
sttmbolically  traiisieiTed  to  the  sin-offering  of  the  people. 

That  til  is  is  the  true  meaning  of  the  atonement  effected  by  Christ's  sacriiice, 
receives  the  fullest  confirmation  from  every  part  of  both  the  Old  and  the  New 
Testament :  and  that  thus  far  the  death  of  Christ  is  vicarious,  cannot  be  denied 
without  a  total  desregard  of  the  sacred  writings. 

It  has  indeed  been  asserted,  by  those  who  opjjose  the  doctrine  of  atonement  as 
thus  e.xplaincd,  that  nothing  vicarious  appears  in  the  Mosaic  sacrifices.  With 
what  justice  this  assertion  has  been  made,  may  be  judged  from  the  instance  of 
the  sin-offering  that  has  been  adduced.  The  transfer  to  the  animal  of  the  iniqui- 
ties of  the  people,  (which  must  necessarily  mean  the  transfer  of  their  penal  ef» 
fects,  or  the  subjecting  the  animal  to  suffer  on  account  of  those  iniquities) — this 
accompanied  with  the  death  of  the  victim  ;  and  the  consequence  of  the  whole  be- 
ing the  removal  of  the  punishment  of  those  iniquities  from  tiie  offerers,  and  the 
ablution  of  all  legal  ofliensiveness  in  the  sight  of  God : — tlKis  much  of  the  nature 
of  vicarious,  the  language  of  the  Old  Testament  justifies  us  in  attaching  to  tJie 
notion  of  atonement.  Less  than  this  we  are  clearly  not  at  liberty  to  attach  to  it« 
And  what  the  law  thus  sets  forth  as  its  e^;press  meaning,  directly  determines 
that  which  we  must  attribute  to  the  great  atonement  of  which  the  Mosaic  cere- 
mony was  but  a  type  :  always  remembering  ccu'efuUy  to  distinguish  between  the 
figure  and  the  substance ;  duly  adjusting  their  relative  value  and  extent;  esti- 
mating the  effcacy  of  the  one  as  real,  intrinsic,  and  universal ;  whilst  that  of  the 
other  IS  to  be  viewed  as  limited,  derived,  and  emblematic. 

It  must  be  confessed,  that  to  the  principles  on  which  the  doctrine  of  the  Chris- 
tian atonement  has  been  explained  in  this,  representation  of  it,  several  objec- 
tions, in  addition  to  tho.se  already  noticed,  have  been  advanced.  These,  however, 
cannot  now  be  examined  in  this  place.  The  most  important  have  been  discus- 
sed ;  anf!  as  for  such  as  remain,  I  trust  that  to  a  candid  mind,  tlie  general  view 
of  the  subject  which  has  been  given,  will  prove  sufficient  for  their  refutation," 

Dn.  Mab&b. 

Vol.  H.  S  8 


318  ■  OF  Christ's  priestl-Y  off  ice. 

snail  never  pcy'iah  ;  neither  shall  anij  pluck  them  out  of  my  hand: 
but  this  privilege,  without  doubt,  belongs  not  to  the  whole 
world. 

They  are  also  considered  as  believers,  inasmuch  as  faith  is 
the  necessary  consequence  of  Christ's  redemption,  and  accord- 
ingly are  distinguished  from  the  world,  or  that  part  thereof, 
wnich  is  left  in  unbelief  and  impenitencj- :  Thus  Christ  says, 
concerning  those  who  rejected  his  Person  and  gospel,  in  ver. 
26.  Te  believe  not^  because  ye  arc  not  of  my  sheep. 

2.  They  for  whom  Christ  died  are  called  his  friends^  and, 
as  such,  the  objects  of  his  highest  love,  in  John  xv.  13.  Greater 
love  hath  no  man  than  this^  that  a  man  lay  doxvn  his  life  for  his 
friends^  and  they  are  farther  described,  in  the  following  words, 
as  expressing  their  love  to  him,  by  doing  -whatsoever  he  com- 
mandeth  them  ;  and,  he  calls  them  friends,  so  they  are  distin- 
guished from  servants,  or  slaves,  who,  though  they  may  be 
made  partakers  of  common  favours,  yet  he  imparts  not  his  se- 
crets to  them;  but,  with  respect  to  these,  he  says,  in  ver.  15, 
16.  All  things  that  I  have  heard  of  my  Father^  I  have  made 
kno~tV7i  unto  you ;  And  they  are  fiu'ther  distinguished  from  the 
world,  inasmuch  as  they  are  chosen  by  Christy  and  ordained 
that  they  should  go  and  bring  forth  fruit ;  and  there  are  seve- 
ral other  privileges  which  accompany  salvation,  that  are  said 
to  belong  to  these  friends  of  Christ,  for  whom  he  died. 

Object.  It  is  objected,  that  what  Christ  here  says,  concern- 
ing his  friends,  is  particularly  directed  to  his  disciples,  with 
whom  at  that  time  he  conv^ersed  and  these  he  considers  as  per- 
sons who  had  made  a  right  improvement  of  his  redeeming  love; 
and  therefore,  that  redemption  which  the  whole  world  might 
be  made  partakers  of,  if  they  would,  these  were  like  to  reap  the 
happy  fruits  and  effects  of. 

A71SW.  To  this  it  may  be  replied,  that  whatever  promises,  or 
privileges,  Christ's  disciples  v.'ere  made  partakers  of,  if  these 
do  not  immediately  respect  their  character  as  ministers,  but  as 
Christians,  they  are  equally  to  be  applied  to  all  believers.  Now. 
that  what-Christ  says  to  them,  whom  he  calls  his  friends,  is  appli- 
cable to  all  believers,  appears  from  their  beisg  described  as  abid- 
ing in  Ai^;z,  and  bringing  forth  much  fruity  under  the  powerful  in- 
fluence of  his  grace,  xvitiiout  zvhom  they  can  do  nothing ;  and,  when 
he  speaks,  in  ver.  1 9, 2fi.  of  the  '(vorld'^s  hating  them,  because  they 
are  not  of  the  tvorld,  and  of  the  Comforter'^  s  being  sent  to  testify  of 
him,  in  order  to  the  confuTiiation  of  their  faith,  this  belongs  to 
all  believers,  as  such;  therefore  thev  are  as  much  described  as 
Christ's  friends,  for  whom  he  laid  down  his  life,  as  his  disci- 
ples, to  whom  he  more  immediately  directed  his  discourse. 

And  as  for  the  other  part  of  the  objection,  namely,  that  these 
had  made  a  right  improve  merit  of  Christ's  redemption :  the 


OF  Christ's  priestly  office.  •  319 

■jcply  that  may  be  given  to  it,  is,  that  none  but  Christ's  friends 
can  be  said  to  have  made  a  right  improvement  of  redemption, 
and  therefore  none  but  such  have  any  ground  to  conclude  that 
Christ  died  for  them  :  but  this  is  not  the  temper  and  charac- 
ter of  the  greater  part  of  mankind,  therefore  Christ  did  not  die 
for  the  whole  world:  and  it  is  very  evident,  from  this  charac- 
ter which  Christ  gives  of  them,  for  whom  he  died,  that  either 
they  are,  or  shall  be,  of  enemies,  made  friends  to  him. 

3.  They  are  called,  The  Children  of  God  that  were  scattered 
abroad^  who  should  be  gathered  together  in  one^  as  the  conse- 
quence of  his  death,  in  John  xi.  52.  This  gathering  together 
in  one,  seems  to  import  the  same  thing,  with  what  the  apostle 
speaks  of,  as  a  display  of  the  grace  of  the  gospel,  and  calls  it, 
their  being  gathered  together  in  Christ  their  Head,  in  Eph.  i. 
10.  and  one  part  of  them  he  considers,  as  being  already  in  hea- 
ven^ and  the  other  part  of  them  on  arth^  in  their  w^a}'  to  it ;  and  he 
speaks  such  things  concerning  them,  in  the  foregoing  and  fol- 
lowing verses,  as  cannot  be  said  of  any  but  those  that  shall  be 
saved.  Now,  if  Christ  designed,  by  his  death,  to  purchase 
this  special  privilege  for  his  children,  certainly  it  cannot  be 
supposed  that  he  died  for  the  whole  world ;  and  elsewhere  the 
apostle  speaking,  in  Heb.  ii.  10.  concerning  the  Captain  of  our 
iialvation'' s  being  made  perfect  through  sufferings  considers  this 
as  a  means  for  bringing  many  sons  to  glorify  which  is  a  pecu- 
liar privilege  belonging  to  the  heirs  of  salvation,  and  not  to  the 
whole  world. 

Object.  1.  It  will  be  objected  to  this,  that  nothing  can  be 
proved  from  the  words  of  so  vile  a  person  as  Caiphas,  who  re- 
lates this  matter ;  and  therefore,  though  it  be  contained  in  scrip- 
ture, it  does  not  prove  the  truth  of  the  doctrine,  which  is  pre- 
tended to  be  established  thereby. 

Answ.  Though  Caiaphas  was  one  of  the  vilest  men  on  earth, 
and  he  either  did  not  believe  this  prophecy  himself,  or,  if  he 
did,  he  made  a  very  bad  use  of  it,  yet  this  does  not  invalidate 
the  prediction  :  for  though  wicked  men  may  occasionlly  have 
some  prophetic  intimation  concerning  future  events,  as  Ba- 
laam had,  the  instrument,  which  the  Spirit  of  God  makes  use 
of  in  discovering  them  to  mankind,  does  not  render  them  less 
certain,  for  the  \vorst  of  men  may  be  employed  to  in^part  the 
greatest  truths :  therefore  it  is  sufficient  to  our  purpose,  that  it 
is  said,  in  the  words  immediately  foregoing,  that  being  high 
priest  that  year^  he  prophesied^  as  it  was  no  uncommon  thing 
for  the  high  priest  to  have  prophetic  intimations  from  God,  to 
deliver  to  his  people,  whatever  his  personal  character  might  be; 
so  that  we  must  consider  this  as  a  divine  oracle,  and  therefore 
infallibly  true. 

Object.  2.  If  it  be  allowed,  that  what  is  here  predicted  was 


^20  OF  CHRIST  S    PRIESTLY  OIFICE, 

true,  yet  the  subject-matter  thereof  respects  the  nation  of  tht 
Jews,  concerning  whom  it  cannot  be  said,  that  ever)'  individual 
was  in  a  state  of  salvation,  and  therefore  it  rather  militates 
against,  than  proves  the  doctrine  of  particular  rec-epiption. 

Ansxv.  It  is  evident,  that  when  it  is  said  that  Christ  should 
die  for  that  natioyi^  the  meaning  is,  the  children  of  God  in  that 
nation  ;  for  the  children  of  God,  that  dwelt  there,  are  opposed 
to  his  children  that  were  scattered  abroad  ;  and  so  the  meaning 
is,  Christ  died  that  they  should  not  perish,  who  have  the  tem- 
per, and  disposition  of  his  children,  wherever  the  place  of  theii" 
residence  be, 

4»  They  for  whom  Christ  died  are  called  his  churchy  where- 
of he  is  the  Head;  and  the  Bodijy  of  whom  he  is  the  Saviour, 
in  Eph.  V.  23.  and  these  he  is  said  to  have  loved.,  and  given 
himself  for.,  in  ver.  25.  Now  the  church  is  distinguished  from 
the  world,  as  it  is  gathered  out  of  it ;  and  the  word  church.,  in 
this  place,  is  taken  in  a  very  different  sense,  from  that  in  which 
it  is  understood  in  many  other  scriptures.  The  apostle  does 
not  mean  barely  a  number  of  professing  people,  of  which  some 
are  sincere,  and  others  may  be  hypocrites,  or  of  which  some  shall 
be  saved,  and  others  not ;  nor  does  he  speak  of  those  who  are 
apparently  in  the  way  of  salvation,  as  making  a  visible  profes- 
sion of  the  Christian  religion  :  But  it  is  taken  for  that  church, 
which  is  elsewhere  called  ^/ie6-/?ow5ec/'6'Arw?,  and  is  united  to  him 
by  faith,  and  that  shall,  in  the  end,  be  eternally  saved  by  him  j 
this  is  very  evident,  for  he  speaks  of  them,  as  sanctified 
and  clearised  with  the  washing  of  water  by  the  xvord.,  in  ver.  26. 
And,  as  to  what  concerns  their  future  state,  they  are  such  as 
shall  be  presented  to  himself  a  glorious  church.,  not  having  spot 
or  wrinkle.,  or  any  such  thing.,  in  ver.  27".  Now,  since  it  was 
for  these  that  Christ  died,  it  cannot  be  reasonably  concluded 
that  he  died  equally  and  alike  for  all  mankind. 

And  to  this  we  may  add,  that  they  are  called  his  people^ 
whom  he  designed  io  save  from  their  sins.,  in  Matt.  i.  21.  and 
also  a  peculiar  people.,  who  are  described  by  this  character,  by 
which  they  are  known,  as  being  zealous  of  good  xvorks^  in  Tit. 
ii.  14.  and,  by  his  death,  they  are  said  not  only  to  be  redeem- 
ed, so  as  to  be  put  into  the  possession  of  the  external  privileges 
of  the  gospel,  but  redeemed  from  all  iniquity.,  and  purified  unto 
himself;  all  which  expressions  certainly  denote  those  distin- 
guishing blessings  which  Christ,  by  his  death,  designed  to  pur- 
chase for  those  who  are  the  objects  thereof. 

II.  That  Christ  did  not  die  equally,  and  alike  for  all  man- 
kind, appears  from  his  death's  being  an  instance  of  the  highest 
love,  and  they,  who  are  concerned  herein,  are  in  a  peculiar 
manner,  obliged  to  bless  him  for  it  as  i^uch.   Thus  the  apostle 


©F  Christ's  priestly  office,.  .321 

joins  both  these  together,  when  he  says  in  Gal.  ii.  20.  He  lov- 
ed me^  and  gave  himself  for  me  ;  and  elsewhere  it  is  said,  in 
Rev.  i.  5.  He  loved  us^  and  washed  us  from  our  sins  in  his  own 
blood;  and  herein  it  is  said,  that  God  commendeth  his  love  to- 
wards us,  in  Rom.  v.  8.  as  that  which  is  without  a  parallel. 
And  besides,  when  he  speaks  of  this  love  of  Christ  expressed 
herein,  he  seems  to  distinguish  it  from  that  common  love  which 
is  extended  to  all,  when  he  says,  Christ  died  for  us  ;  and,  that 
we  may  understand  what  he  means  thereby,  we  must  consider 
to  whom  it  was  that  this  epistle  was  directed,  namely,  to  such 
as  were  beloved  ofGod^  called  to  be  saints^  in  chap.  i.  7.  They 
are  also  described  as  such,  who  were  Just  if  ed  by  Chrisfs  bloody 
and  xi'ho  shoidd  be  saved  from  zurath  through  him  ;  reconciled 
to  God  by  the  death  of  his  Son^  and  who  should  be  saved  by 
his  life;  and,  as  such,  who  Joyed  in  God  through  our  Lord  Je- 
sus Christ,  and  by  him  had  received  the  atonement,  in  chap.  9 — 
11.  therefore  surely  they,  who  were  thus  beloved  by  Christ,  to 
whom  he  expressed  his  love  by  dying  for  them,  must  be  dis- 
tinguished from  the  world.  And  our  Saviour  speaks  of  this,  as 
far  exceeding  all  that  love,  which  is  in  the  breasts  of  men,  to 
one  another,  in  John  xv.  18.  Greater  love  hath  no  man  than 
this,  that  a  man  should  lay  down  his  life  for  his  friends.  There- 
fore we  have  no  reason  to  suppose  that  he  died  equally  and 
alike  for  all,  for  then  there  would  be  an  equal  instance  of  love 
herein  to  the  best  and  worst  of  men ;  Judas  would  have  been  as 
much  beloved  as  Peter ;  the  Scribes  and  Pharisees,  Christ's  avow- 
ed enemies  and  persecutors,  as  nuich  beloved  as  his  disciples  and 
faithful  followers,  if  there  be  nothing  discriminating  in  his  d)ing 
love.  Therefore  we  must  conclude  that  he  died  to  procure  some 
distinguishing  blessings  for  a  part  of  mankind,  which  all  are  not 
partakers  of. 

And,  as  this  love  is  so  great  and  discriminating,  it  is  the  subject- 
matter  of  the  eternal  praise  of  glorified  saints  :  Yht  new  song  xh^A 
is  sung  to  him,  in  Rev.  v.  9.  contains  in  it  a  celebrating  of  his 
glory,  as  having  redeemed  them  to  God  by  his  blood,  out  of  eve- 
ry kindred,  and  tongue,  and  people,  and  nation,  who  were  ad- 
mitted into  his  immediate  presence,  as  the  objects  of  his  distin- 
guishing love.  And  certainly  .all  this  implies  more  than  his 
purchasing  th^gospcl-dispensation,  or  the  discovery  of  the  way 
of  salvation  to  mankind,  of  whom  the  greatest  part  neglect,  de- 
spise, and  reap  no  saving  advantage  thereby. 

III.  There  are  some  circumstances  attending  the  death  of 
Christ,  which  argue,  that  it  was  not  designed  for  all  the  Morld  : 
particularly,  he  died  as  a  Surety,  or  as  one  who  undertook  to 
pay  that  debt,  which  the  justice  of  God  might  have  exacted  of 
men  in  their  own  persons.  This  has  already  been  proved  ;  and 
that  which  may  be  inferred  from  hence,  is,  that  if  Christ,  bv 
4ying,  paid  this  debt,  and  when  he  rose  from  the  dead,  rcct  iv-> 


'a2^  or  CKHISTb  PRIESTLV  OillCi-y 

a  discharge  from  the  hand  of  justice,  then  God  will  not  exact 
the  debt  twice,  so  as  to  bring  them  under  the  condemning  sen- 
tence of  the  law,  whom  Christ,  by  his  death,  has  dehvered 
from  it :  this  is  certainly  a  privilege  that  does  not  belong  to  the 
whole  world,  but  to  the  sanctified. 

Moreover,  some  are  not  justified  or  discharged  for  the  sake 
of  a  ransom  paid,  and  never  shall  be ;  therefore  it  may  be  con- 
cluded, that  it  was  not  given  for  them. 

IV.  It  farther  appears,  that  Christ  did  not  die  equally  and 
alike  for  all  men,  in  that  he  designed  to  purchase  that  dominion 
over,  or  propriety  in  them,  for  whom  he  died,  which  would  be 
the  necessary  result  hereof.  As  they  are  his  trust  and  charge, 
given  into  his  hand,  to  be  redeemed  by  his  blood ;  (and,  in 
that  respect,  he  undertook  to  satisfy  the  justice  of  God  for 
them,  which  he  has  done  hereby)  so,  as  the  result  hereof,  he 
acquired  a  right  to  them,  as  Mediator,  by  redemption  ;  pursu- 
ant to  the  eternal  covenant  betv/een  the  Father  and  him,  he 
obtained  a  right  to  bestow  eternal  life  on  all  that  were  given  to, 
and  purchased  by  him.  This  tends  to  set  forth  the  Father's 
glory,  as  he  designed  hereby  to  recover  and  bring  back  fallen 
creatures  to  himself;  and  it  redounds  to  Christ's  glory,  as 
Mediator ;  as  herein  he  not  only  discovers  the  infinite  value 
of  his  obedience  and  sufferings,  but  all  his  redeemed  ones  are 
3-endered  the  monuments  of  his  love  and  grace,  and  shall  for 
ever  be  employed  in  celebrating  his  praise  :  But  certainly  this 
is  inconsistent  with  his  death's  being  ineffectual  to  answer  this 
end,  and  consequently  he  died  for  none  but  those  whom  he  will 
bring  to  glory,  which  he  could  not  be  said  to  have  done,  had 
he  laid  down  his  life  for  the  whole  world. 

V.  That  Christ  did  not  die,  or  pay  a  price  of  redem.ptioa 
for  all  the  world,  farther  appears,  in  that,  salvation,  whether 
begun,  carried  on,  or  perfected,  is  represented,  in  scripture,  as 
the  application  thereof;  and  all  those  graces,  which  are  wrought 
by  the  Spirit  in  believers,  are  the  necessary  result  and  conse- 
quence thereof.  This  will  appear,  if  we  consider,  that  when 
Christ  speaks  of  his  Spirit.,  as  sent  to  convince  of  sin,  rig-hteous- 
ness,  and  judgynent,  and  to  guide  his  people  into  all  truth  he 
says,  He  shall  glorify  mc,for  he  shall  receive  of  mine,  and  shall 
shetv  it  unto  you,  John  xvi.  14.  the  meaning  of -Avhich  is,  that 
he  should  apply  v/hat  he  had  purchased,  whereby  his  glory,  as 
our  Redeemer,  would  be  eminently  illustrated  ;  and  elsewhere, 
when  the  apostle  speaks  of  the  Spirit's  work  of  regeneration 
and  sanctification,  he  considers  it  as  the  result  of  Christ's  death, 
and  accordingly  it  is  said  to  be  shed  on  us  abundantly,  through 
jfesvs  Christ  our  Saviour,  Tit.  iii.  6,  And  when  we  read  of 
his  redeeming  the?7i  that  xvere  under  the  law,  their  receiving  the 
adoption  of  sons,  GtiJ.  iv.  5.  aind  ail  the  privileges  coptained  in 


bi*  Christ's  priestly  ofmck.  •  o23 

it,  these  are  considered  as  the  necessary  consequences  thereof; 
and  Christ's  being  not  spared^  but  delivered  up  unto  death  for 
those  who  are  described  as  chosen,  called,  justified,  and  such 
as  shall  be  hereafter  glorified,  is  assigned,  as  a  convincing  evi- 
dence, that  God  will  xvith  him  free.hj  give  them  all  things^  Rom. 
viii.  32.  Now  this  cannot,  with  the  least  shadow  of  reason,  be 
applied  to  the  whole  world  ',  therefore  Christ  did  not  die  for, 
or  redeem,  all  mankind. 

That  the  application  of  redemption  may  farther  appear  to  be 
of  equal  extent  with  the  purchase  thereof,  we  shall  endeavour 
to  prove,  that  all  those  graces,  which  believers  are  made  parta- 
kers of  here,  as  well  as  complete  salvation,  which  is  the  con- 
summation thereof  hereafter,  are  the  purchase  of  Christ's  death. 
And  herein  we  principally  oppose  those  who  defend  the  doc- 
trine of  univei'sal  redemption,  in  that  open  and  self-consistent 
way,  which  the  Pelagians  generally  take,  who  suppose,  that 
faith  and  repentance,  and  all  other  graces,  are  entirely  in  our 
own  power ;  otherwise  the  conditionality  of  the  gospel-covenant, 
as  they  rightly  observe,  could  never  be  defended,  and  they,  for 
whom  Christ  died,  namely,  all  mankind,  must  necessarily  re- 
pent and  believe.  Thus  a  late  writer  ^  argues,  in  consistency 
with  his  own  scheme  ;  whereas  some  others,  who  maintain  the 
doctrine  of  universal  redemption,  and,  at  the  same  time,  that 
of  efficacious  grace,  pluck  down  with  one  hand,  what  they 
build  up  with  the  other.  It  is  the  former  of  these  that  we  are 
now  principally  to  consider,  when  we  speak  of  the  graces  of 
the  Spirit,  as  what  are  purchased  by  Christ's  blood ;  and,  that 
this  may  appear,  let  it  be  observed, 

1.  That  complete  salvation  is  styled.  The  purchased  posses- 
sion^ Eph.  i.  14.  and  our  deliverance  from  the  xvrath  to  come^ 
is  not  only  inseparably  connected  with,  but  contained  in  it,  and 
both  these  are  considered  as  purchased  by  the  death  of  Christ, 
1  These,  i.  10.  Rom.  v.  9,  10.  and  the  apostle  elsewhere, 
speaking  concerning  the  church,  as  arrived  to  its  state  of  per- 
fection in  heavj.n,  and  its  being  without  spot  or  wrinkle  or  any 
s.uih  thing,  and  xvithoul  hlcr,n.sh,  tliat  is,  uhen  its  sanctification 
is  brought  to  perfection,  considers  this,  as  the  accomplishment 
ot  that  great  end  of  Christ's  giving  himself  for  it,  or  laying 
down  iiis  life  to  purchase  it,  Eph.  v.  25,  27. 

2  It  follows,  from  hence,  that  all  that  grace,  whereby  be- 
lievers are  made  meet  to  be  partakers  of  the  inheritance  of  the 
saints  in  light,  which  is  the  beginning  of  this  salvation,  is  the 
purchase  of  Christ's  blood.  Accordingly  God  is  said  to  have 
blested  us  xvith  all  spiritual  blessings  in  heavenlif  places,  (or,  as 
JLt  may  be  better  rendered,  in  what  concerns  heavenlij  things) 
in  Christy  Eph.  i.  3.  that  is,  for  the  sake  of  Christ's  death, 
*  _Set  Whiibxfi  discourse,  kc.paje  110—112. 


324  ©"F  Christ's  priestly  office. 

which  was  the  purchase  thereof;  therefore  it  follows,  that  faith 
and  repentance,  and  all  other  graces,  which  are  wrought  in  us 
in  this  world,  are  purchased  thereby  :  Thus  it  is  said,  Untcf 
ijQU  it  is  given  in  behalf  of  Christ  to  believe^  as  well  as  to  ex- 
ercise those  graces,  which  are  necessary  in  those  who  are  called 
to  suffer  for  his  sake^  Phil.  i.  29.  and  elsewhere  God  is  said  to 
have  exalted  Christ  to  be  a  Prince  and  a  Saviour^  to  give  re- 
pentance^  as  well  215  forgiveness  of  sins  ^  Acts  v.  31.  And,  since  his 
exaltation  includes  in  it  his  resurrection  from  the  dead,  it  plainly 
argues,  that  he  died  to  give  repentance,  arvd  consequently  that  this 
grace  was  purchased  by  him  ;  and  when  our  Saviour  speaks  of 
sending  the  Spirit,  the  Comforter  to  convince  the  world  of  sin, 
of  righteousness,  and  of  Judgment,  which  comprizes  in  it  that 
internal  work  of  grace  that  is  wrought  by  him,  he  considers 
this  as  the  consequence  of  his  leaving  the  world,  after  he  had 
finished  the  work  of  redemption  by  his  death,  and  so  purchased 
this  privilege  for  them,  John  xvi.  7,  8. 

VI.  That  Christ  did  not  die  for  all  mankind,  appears  from 
his  not  interceding  for  them,  as  he  saith,  I  pray  not  for  the 
■world,  hut  for  them  which  thou  hast  given  me,  for  they  are  thine; 
and  not  for  his  disciples  alone,  but  for  them  also  -which  should 
believe  on  him  through  their  w^ord,  John  xvii.  9,  20.  This  far- 
ther appears  from  a  believer's  freedom  from  condemnation  be- 
ing founded  on  Christ's  intercession,  as  well  as  his  death  and 
resurrection,  Rom.  viii.  34.  and  his  being,  at  the  same  time, 
styled  an  Advocate  -with  the  Father,  and  a  propitiation  for  our 
sins,  1  John  ii.  1,  2. 

And  this  may  be  farther  argued  from  the  nature  of  Christ's 
intercession,  which  (as  will  be  considered  in  its  proper  place  *) 
is  his  presenting  himself,  in  the  merit  of  his  death,  in  the  be- 
half of  those  for  whom  he  suffered ;  as  also  from  his  being  aU 
"ways  heard  in  that  which  he  pleads  for,  John  xi.  42.  which  ar- 
gues that  they  shall  be  saved,  otherwise  it  could  not  be  sup- 
posed that  he  intercedes  for  their  salvation  :  but  this  he  cannot 
be  said  to  do  for  all  mankind,  as  appears  by  the  event,  in  that 
all  shall  not  be  saved. 

Object.  To  this  it  is  objected  that  Christ  prayed  for  his  ene- 
mies, as  it  was  foretold  concerning  him,  by  the  prophet,  who 
saith,  He  made  intercession  for  the  transgressors,  Isa.  liii.  12. 
and  this  was  accomplished  at  his  crucifixion,  when  he  saith, 
Father,  forgive  them,  for  they  knoxv  not  what  they  do,  Luke 
xxiii.  34.  That  which  Christ  here  prayed  for,  was  forgiveness, 
which  is  a  privilege  connected  with  salvation ;  and  this  he  did 
in  the  behalf  of  the  multitude  that  crucified  him  :  but  it  cannot 
reasonably  be  supposed,  that  all  these  were,  saved  :  therefore  if 


ov  Christ's  priestly  OFFict.  326 

Christ's  death  and  intercession  respects  the  same  persons,  and 
necessarily  infers  their  salvation,  then  it  would  follow,  that  this 
rude  and  inhuman  multitude  were  all  saved,  which  they,  who 
deny  universal  redemption  do  not  suppose. 

A7isru.  Some,  in  answer  to  this  objection,  suppose,  that  there 
is  a  ibundation  for  a  distinction  between  those  supplications, 
which  Christ,  in  his  human  nature,  put  up  to  God,  as  being 
bound,  by  the  moral  law,  in  common' with  all  mankind,  to  pray 
for  his  enemies ;  and  his  Mediatorial  prayer  or  intercession. 
In  the  former  of  these  respects,  he  prayed  for  them ;  which 
prayer,  though  it  argued  the  greatness  of  his  affection  for  them, 
yet  it  did  not  necessarily  infer  their  salvation ;  in  like  manner, 
as  Stephen,  when  dying,  is  represented  as  praying  for  those 
who  stoned  him,  when  he  saith,  Lord,  latj  Jiot  this  sin  to  their 
charge.  Acts  vii.  80.  or,  as  our  Saviour  prays  for  himself  in 
the  garden,  0,  my  Father,  if  it  be  possible,  let  this  cup  pass  from, 
mc.  Matt.  xxvi.  39.  whereby  he  signifies  the  formidableness  of 
the  death  he  was  to  undergo,  and  that  his  human  nature  could 
Tiot  but  dread  such  a  degree  of  suffering :  this  they  suppose  to 
be  different  from  his  Mediatorial  intercession  for  his  people,  in 
which  he  represents  the  merit  of  his  death,  as  what  would  ef- 
fectually procure  the  blessings  purchased  thereby ;  in  this  lat- 
ter sense,  he  could  not  be  said  to  pray  for  any  of  those  who 
crucified  him,  who  are  excluded  from  salvation. 

But,  since  this  reply  to  the  objection  hath  some  difficulties 
attending  it,  which  render  it  less  satisfactory,  especially  because 
it  supposes  that  he  was  not  heard  in  that  which  he  prayed  for, 
when  he  desired  that  God  wovAd  forgive  them,  I  would  rather 
chuse  to  take  another  method  in  answering  it ;  namely,  that 
when  Christ  prays  that  God  wonXd  forgive  them,  he  means  that 
God  would ^ not  immediately  pour  forth  the  vials  of  his  wrath 
upon  that  wicked  generation,  as  their  crime  deserved,  but  that 
they  might  still  continue  to  be  a  people  favoured  with  the 
means  of  grace;  this  he  prays  for,  and  herein  was  answered; 
and  his  intercession  for  them,  though  it  had  not  an  immediate 
respect  to  the  salvation  of  all  of  them,  had,  notwithstanding,  a 
subserviency  to  the  gathering  in  of  his  elect  amongst  them, 
whose  salvation  was  principally  intended  by  this  intercession, 
as  it  was  for  them  that  he  shed  his  blood ;  and  accordingly  I 
apprehend,  that  this  desire  that  God  would  forgive  them,  im- 
plies the  same  thing  as  Moses's  request,  in  the  behalf  of  Israel, 
did,  when  he  saith,  Pardon,  I  beseech  thee,  the  iniquity  of  this 
people,  as  thon  hast  forgiven  this  people  from  Egypt,  until  noxv^ 
Numb.  xiv.  19.  where  to  pardon  intends  nothing  else  but  God's 
not  punishing  them  as  their  sin  deserved,  in  an  immediate,  and 
exemplar\-  way  and  manner. 

VII.  The  doctrine  of  universal  redemption  hath  some  ab- 

VoL.  II.  T  t 


ti 


526  OF  CHRIST  S  PRIESTLY  OITICE. 

surd  consequences  attending  it,  not  consistent  with  the  divim- 
periections ;  as, 

1.  It  would  give  occasion  for  Christ  to  be  called  the  Saviour 
<5f  those  who  shall  not  he  eventually  saved  by  him,  the  Redeem- 
er of  many,  who  are  held  in  chains  by  the  justice  of  God,  and 
receive  no  saving  benefit  by  his  redemption,  or  for  him  to  be 
said  to  express  the  highest  instance  of  love,  in  dying  for  those 
who  shall  for  ever  be  the  objects  of  his  hatred,  which  implies  a 
contradiction ;  and  what  is  this  but  to  say,  that  he  delivers  those 
from  the  ivrath  to  c.omt\  1  Thess.  i.  10.  who  are,  and  shall  be 
for  ever,  children  of  wrath  f  therefore  we  must  either  assert 
universal  salvation,  or  deny  universal  redemption. 

2.  It  will  also  follow  from  hence,  that  he  satisfied  the  iustice 
of  God  for  all  the  sins  of  all  men  ;  for  to  lay  dov/n  a  price  of 
redemption,  is  to  discharge  the  whole  debt,  otherwise  it  would 
b^  to  no  purpose.  Now,  if  he  satisfied  for  all  the  sins  of  every 
man,  he  did  this  that  no  sin  should  be  their  ruin,  and  conse- 
quently he  died  to  take  away  the  guilt  of  final  impenitency  in 
those  who  shall  perish ;  and  therefore  they  have,  by  virtue  here- 
of, a  right  to  salvation,  which  they  shall  not  obtain  :  it  follows 
then,  that  since  he  did  not  die  for  all  the  sins  of  all  men,  he  did 
not,  by  his  death,  redeem  all  men. 

3.  If  Christ  died  for  all  men,  he  intended  hereby  their  sal- 
vation, or  that  they  should  live  :  but  it  is  certain  he  did  not  in- 
tend the  salvation  of  all  men ;  for  then  his  design  must  be  frus- 
trated with  respect  to  a  part  of  them,  for  whom  he  died,  which 
contains  a  reflection  on  his  wisdom,  as  not  adapting  the  means 
to  the  end.  Moreover,  this  supposes  that  Christ's  attaining  the 
end  he  designed  by  his  death,  depends  on  the  will  of  man,  and 
consequently  it  subjects  him  to  disappointment,  and  renders 
God's  eternal  purpose  dependent  on  man's  conduct. 

4.  Since  God  designed,  by  the  death  of  Ciirist,  to  bring  to 
himself  a  revenue  of  glory,  in  proportion  to  the  infinite  value 
thereof,  and  Christ,  our  great  Mediator,  was,  as  the  prophet 
saith,  to  have  a  portion  xvith  the  great^  and  to  divide  the  spoil 
zvith  the  strongs  as  the  consequence  of  his  pouring-  out  his  soul 
7Wto  death^  Isa.  liii.  12.  it  follov.s  from  thence,  that  if  all  are 
not  saved,  for  whom  Christ  died,  then  the  Father  and  the  Son 
would  lose  that  glory  which  tiity  designed  to  attain  hereby,  as 
the  work  would  be  left  incomplete ;  and  a  great  ])art  of  man- 
kind cannot  take  occasion  from  Christ's  redeeming  them,  to 
adore  and  magnify  that  grace,  which  is  displayed  therein,  since 
it  is  not  eventually  conducive  to  their  salvation. 

Having  endeavoured  to  prov-e  the  doctrine  of  particular  re- 
demption; we  shall  now  consider  the  arguments  generally 
brought  by  those  who  defend  the  contrary  scheme,  who  suj)- 
pose,  that  God  designed,  as  the  consequence  of  Christ's  death. 


OF  CHRIST'S    PRIESTLY  OFFICE.  32,7 

to  save  all  mankind,  upon  condition  of  their  repenting  and  be- 
lieving, according  to  the  tenor  of  the  gospel-covenant,  which  is 
substituted  in  the  room  of  that  which  was  violated  by  man's 
apostacy  from  God,  whereby  sincere  obedience  comes  in  the 
room  of  that  perfect  obedience,  which  was  the  condition  of  the 
first  covenant.  This  th.ey  call  man's  being  brought  into  a  sal- 
vable  state  by  Christ's  death ;  so  that  Christ  rendered  salvation 
possible  ;  whereas  faith,  repentance,  and  sincere  obedience,  ren- 
der it  cei-tain.  And,  so  far  as  this  concerns  the  design  of  God, 
in  sending  Christ  to  redeem  the  world,  they  suppose  that  God 
determined  hereby  to  put  man  into  such  a  state,  that  all  may 
be  saved,  if  they  will. 

And,  as  to  what  conceras  the  event,  to  wit,  man's  comply- 
ing with  the  condition,  they  that  defend  universal  redemption 
are  divided  in  their  sentiments  about  it;  some  supposing  that 
Christ  purchased  faith  and  repentance  for  a  certain  number  of 
mankind,  namely,  those  who  "shall  repent  and  believe,  and  pur- 
suant thereunto,  will  work  those  graces  in  them  ;  whereas 
others,  who  had  not  these  graces  purchased  for  them,  shall 
perish,  though  Christ  has  redeemed  them.  These  suppose,  that 
redemption  is  both  universal  and  particular,  in  different  re- 
spects ;  imheisal^  in  that  all  who  sit  under  the  sound  of  the 
gospel,  have  a  conditional  grant  of  grace  contained  therein, 
whereby  they  are  put  into  a  salvable  state,  or  possibility  of  at- 
taining salvation ;  and  particular^  with  respect  to  those  who 
shall  repent  and  believe,  and  so  attain  salvation ;  in  which 
sense  they  apply  that  scripture,  in  which  God  is  said  to  be  the 
Saviour  of  all  men^  especially  ojthost  that  believe^  1  Tim.  iv.  10. 
This  some  call  a  middle  way,  between  the  Pelagian  and  Cal- 
vinistic  methods  of  reasoning  about  this  subject ;  but  it  appears 
to  be  inconsistent  with  itself,  inasmuch  as  they,  who  give  into 
this  hypothesis,  are  forced  sometimes  to  decline  what  they  have 
been  contending  for  on  one  side,  when  pressed  with  some  ar- 
guments brought  in  defence  of  the  other ;  theicfore  we  shall 
pass  this  over,  and  consider  the  self-consistent  scheme,  in  which 
universal  redemption  is  maintained. 

The  sum  of  all  their  arguments,  who  defend  it  in  the  Pela- 
gian way,  amounts  to  this,  viz.  that  Christ  died  not  to  purchase 
salvation  absolutely  for  any,  but  to  make  Avay  for  God's  enter- 
ing into  a  new  or  gospel  covenant  with  men,  in  which  salva- 
tion is  promised,  on  condition  of  faith,  repentance,  and  sincere 
obedience,  which  they  suppose  to  be  in  the  power  of  those  who 
have  the  gospel.  And,  that  the  heathen  may  not  be  excluded, 
though  it  cannot  be  styled  a  gospel-covenant  to  them,  there  are 
abatements  made,  as  to  what  concerns  faith,  founded  on  divine 
revelation,  and  the  only  condition  that  entitles  them  tc  .;alyatia;?. 


328  OF  Christ's  priestly  office. 

is  their  yielding  sincere  obedience  to  the  law  of  nature,  in  pro- 
portion to  their  light. 

They  farther  add,  that  this  gospel-covenant  must  be  condi- 
tional, otherwise  it  could  not  be  called  a  covenant^  as  wanting 
an  essential  ingredient  contained  in  every  covenant ;  and  these 
conditions  must  be  in  our  own  power,  otherAvise  the  overture 
of  salvation,  depending  on  the  performance  thereof,  would  be 
illusory ;  and  it  could  not  be  called  a  covenant  of  grace,  inas- 
much as  there  can  be  no  grace,  or  favour,  in  promising  a  bless- 
ing upon  impossible  conditions ;  neither  could  this  gospel-cove- 
nant be  styled  a  better  covenant  than  that  which  God  entered 
into  with  our  first  parents,  in  which  the  conditions  were  in  their 
own  power ;  nor  could  it  be  an  expedient  to  repair  the  ruins  of 
the  fall,  or  bring  man,  in  any  sense,  into  a  salvable  state.  So 
that,  according  to  this  representation  of  the  doctrine  of  parti- 
cular redemption,  there  are  not  only  many  absurd  consequen- 
ces attending  it,  which  detract  from  the  glory  of  the  gospel,  but 
it  is  contrary  to  the  holiness,  wisdom,  justice,  and  goodness  of 
God,  and  so  derogates  as  much  from  the  divine  perfections,  as 
any  thing  that  is  argued  in  defence  of  universal  redemption  can 
be  pretended  to  do.  And,  to  sum  up  the  whole  argument, 
there  is  an  appeal  to  scripture,  as  that  which  gives  countenance 
to  it  in  a  multitude  of  instances.  This  is  the  substance  of  all 
that  is  said  in  defence  of  this  doctrine ;  and,  in  opposition  to  it, 
we  shall  take  leave  to  observe, 

(1.)  That  it  is  taken  for  granted,  but  not  sufficiently  proved, 
that  Christ  died  to  purchase  the  covenant  of  grace ;  whereas,  if 
the  difference  between  the  covenant  of  redemption,  and  the  co- 
venant of  grace,  be  only  circumstantial,  as  has  been  b  ^fore  ob- 
served,* then  the  death  of  Christ  is  included  among  the  con- 
ditions of  this  covenant ;  and  if  so,  the  covenant  itself  could  not 
be  the  purchase  thereof:  but,  if  by  Christ's  purchasing  the 
covenant  of  grace,  they  only  meant  his  purchasing  the  graces 
given  in  the  covenant,  we  are  far  from  denying  it,  though  they 
generally  do.  That  therefore  which  we  are  principally  to  op- 
pose, is  their  sense  of  the  conditionality  of  the  covenant  of 
grace,  and  its  being  essential  to  a  covenant  to  be  conditional, 
namely,  to  depend  on  uncertain  conditions,  in  our  power  to 
perform,  it  being  as  they  suppose,  left  to  the  freedom  of  our 
own  will  to  comply  with  or  reject  them,  and  thereby  to  esta- 
blish or  disannul  this  covenant :  but  having  elsewhere  proved 
that  the  word  covenant  is  often  used  in  scripture,  without  the 
Idea  of  a  condition  annexed  to  it,f  and  also  considered  in  what 
respects  those  ideas,  contained  in  a  conditional  covenant  be- 
tween man  and  man,  are  to  be  excluded,  when  we  speak  of  a 

*  See  Page  178,  179,  ante.  f  *"?«  P^^«  1^9,  170,  ante. 


OF  Christ's  pRiiisn.Y  orncE,  32^ 

covenant  between  God  and  man ;  *  and  having  also,  in  main- 
taining the  doctrine  of  election,  endeavoured  to  defend  the  ab- 
sokiteness  of  God's  will,  and  shewed  in  what  sense  we  are  to 
understand  those  scriptures  that  are  laid  down  in  a  conditional 
form,  f  which  may,  with  a  little  variation,  be  applied  to  our 
present  argument ;  we  shall,  to  avoid  the  repetition  of  things 
before  insisted  on,  add  nothing  farther  in  answer  to  this  part 
of  the  argument,  we  are  now  considering,  but  only  that  it  im- 
plies God  to  be,  in  many  respects,  like  ourselves,  and  suppo- 
ses that  it  is  in  our  power  to  frustrate,  and  render  the  death  of 
Christ,  which  was  the  highest  display  of  divine  grace,  incflec- 
tual,  and  so  prevent  his  having  that  glory,  which  he  designed 
to  bring  to  his  own  name  thereby. 

(2.)  As  to  what  is  farther  argued,  concerning  the  covenant 
of  grace  being  a  better  covenant  than  that  which  God  made 
with  man  in  innocency,  and  therefore  that  the  conditions  there- 
of must  be  in  our  own  power,  otherv/ise  God,  by  i-nsisting  on 
the  performance  of  what  is  impossible,  subverts  the  design  of 
the  gospel,  and  the  covenant  hereupon  ceases  to  be  a  covenant 
of  grace ;  it  may  be  replied  that  though  we  freely  own  that 
the  covenant  of  grace  is,  in  many  respects,  better  than  that 
which  God  entered  into  with  man  in  innocency,  and  that  it 
would  not  be  so  were  it  impossible  for  those,  who  are  con- 
cerned therein,  to  attain  the  blessings  promised  to  the  heirs  of 
salvation  ;  yet  we  cannot  allow  that  it  must  necessarily  be  con- 
ditional, in  the  sense  in  which  some  understand  the  word,  much 
less  that  the  conditions  thereof  are  in  our  own  power,  or  else 
the  design  of  the  gospel  must  be  concluded  to  be  subverted. 

Therefore  we  may  take  leave  to  observe,  that  when  God  is 
said  to  require  faith,  and  all  other  graces  in  this  covenant-dis- 
pensation, and  has  connected  them  with  salvation,  this  does  not 
overthrow  the  grace  of  the  covenant,  but  rather  establish  it ; 
for  grace  and  salvation  are  not  only  purchased  for,  but  promi- 
sed and  secured  to  all  who  are  redeemed,  by  the  faithfulness 
of  God,  and  the  intercession  of  Christ  and  shall  certainly  be 
applied  to  them ;  and  whereas,  the  graces  of  the  Spirit  are  not 
in  our  own  power,  this  is  so  far  from  overthrowing  the  design 
ot  the  gospel,  that  it  tends  to  advance  the  glory  thereof,  as  God 
hereby  takes  occasion  to  set  forth  the  exceeding  riches  of  his 
grace,  in  making  his  people  meet  for,  and  bringing  them,  at 
last,  to  glory.  And,  though  it  be  not  possible  for  all  to  attain 
salvation,  this  should  be  no  discouragement  to  any  one  to  at- 
tend on  those  means  of  grace,  under  \vhich  we  are  to  hope  for 
the  saving  effects  of  Christ's  death,  whereby  we  mav  conclude 
that  eternal  life  is  purchased  for  us,  and  we  shall  at  last  be 
brought  to  it. 

*  .Sec  Pose  190.  arte.  t  '?«"?  Vol  I  Page  A77,  480. 


J30  or  chuist's  priestly  officl. 

(5.)  As  to  what  is  farther  alleged,  concernhig  the  covenaiu 
of  grace,  as  designed  to  repair  the  ruins  of  the  fall,  or  God's 
intending  hereby  to  bring  man  into  a  salvable  state ;  Ave  are 
never  told,  in  scripture,  that  what  was  lost  by  our  first  apostas)^ 
from  God,  is  to  be  compensated  by  the  extent  of  grace  and  sal- 
vation to  all  mankind ;  and  it  is  not  the  design  of  the  gospel  to 
discover  this  to  the  world,  but  that  the  exceeding  riches  of  di- 
vine grace  should  be  made  known  to  the  vessels  of  yncrcu^  bef on- 
prepared  unto  glory ^  Rom.  ix.  23.  This  is,  as  some  express  it* 
the  plank  that  remains  after  the  ship-wreck,*  or  the  great  foun- 
dation of  our  hope,  and  possibility  of  escaping  everlasting  de- 
struction; and  it  is  a  xiiuch  better  ground  of  security,  than  to 
lay  the  whole  stress  of  our  salvation  on  the  best  improvements 
of  corrupt  nature,  or  those  endeavours  which  we  are  to  use,  to 
improve  the  liberty  of  our  will,  in  order  to  our  escaping  ruin^ 
without  dependraice  on  the  divine  assistance ;  which  is  the  me- 
thod that  they  take  to  attain  salvation,  who  thus  defend  the 
doctrine  of  universal  redemption. 

(4.)  As  for  our  being  brought  into  a  salvable  state  by  the 
death  of  Christ ',  the  gospel  no  \vhere  gives  all  mankind  ground 
to  expect  salvation,  but  only  those  who  have  the  marks  and 
charactei-s  of  Christ's  redeemed  ones ;  and  these  are  not  brought 
by  his  death  unto  a  mere  possibility  of  attaining  it,  but  the  scrip- 
ture represents  them  as  having  the  earnest^  or  first-fruits  there- 
of, and  speaks  of  Christ  hi  them^  as  the  hope  of  glory  ^  Eph.  i. 
14.  Rom.  viii.  23.  They  are  also  said  to  be  reconciled  to  God 
hy  the  death  of  his  Son,  chap.  v.  10.  which  is  more  than  their 
having  a  bare  possibility  of  salvation,  as  the  result  and  conse- 
quence thereof. 

(5.)  That  which  is  next  to  be  considered,  is,  what  concerns 
the  doctrine  of  particular  redemption,  as  being  derogatory  to 
the  divine  perfections^  together  with  many  absurd  consequen- 
ces, wiiich  are  supposed  to  attend  it.  It  is  very  common,  in  all 
methods  of  reasoning,  and  particularly  in  defending  or  opposing 
the  doctrine  of  universal  redemption,  for  persons  to  endeavour 
to  make  it  appear,  that  the  contrary  scheme  of  doctrine  is 
chargeable  with  absurdities ;  and,  as  we  have  taken  the  same 
method  in  opposing  universal  redemption,  it  may  reasonably  be 
expected,  that  the  doctrine  of  particular  redemption  should 
have  many  absurd  consequences  charged  upon  it ;  to  which  we 
shall  endeavour  to  reply,  that  thereby  it  may  be  discerned 
v.'hether  the  charge  be  just  or  no.   And, 

1.  The  doctrine  of  particular  redemption  is  supposed  to  be 
inconsistent  %\ith  the  goodness  of  God,  as  it  renders  salvation 
impossible  to  the  greatest  part  of  mankind,  and  their  state  irre^ 

■"  Tabula  fjost  rMvfragiwm. 


i»ii-  chriot's  priestly  omCE-.  3;{1 

{rievablc  h}'  any  means  that  can  be  used,  and  so  has  a  tendency 
to  lead  them  to  despair.    But  to  this  it  ma}'  be  replied, 

Isty  That  it  must  be  owned,  that  they,  for  whom  Chrij^t  did 
not  die,  cannot  be  saved ;  and  therefore,  had  Ciod  described  any 
persons  by  name,  or  given  some  visible  character,  by  which  it 
might  be  certainly  concluded  that  they  were  not  redeemed,  it 
would  follow  from  thence,  that  their  state  would  be  desperate. 
But  this  is  not  his  usual  method  of  dealing  with  mankind  :  he 
might,  indeed,  have  done  it,  and  then  such  would  have  been 
thereby  excluded  from,  and  not  encouraged  to  attend  on  the 
means  of  grace ;  but  he  has,  in  wisdom  and  sovereignty,  con- 
cealed the  event  of  things,  with  respect  hereunto,  from  the 
world ;  and  therefore  there  is  a  vast  difference  between  men's 
concluding  that  a  part  of  the  world  are  excluded  from  this  pri- 
vilege; and  that  they  themselves  are  included  in  that  number: 
the  latter  of  which  we  have  no  warrant  to  ;>ay,  concerning  our- 
selves, or  any  others,  especially  so  long  as  we  are  under  the 
means  of  grace.  There  is,  indeed,  one  character  of  persons  hi 
the  gospel,  which  gives  ground  to  conclude  that  Christ  did  not 
die  for  them,  and  that  is  what  respects  those  who  had  commit- 
ted the  unpardonable  sin.  I  shall  not,  at  present,  enter  into  the 
dispute,  whether  that  sin  can  now  be  committed  or  no,  since 
we  may  be  occasionally  led  to  insist  on  that  subject  under  ano- 
ther head ;  but  there  seems  to  be  sufficient  ground  to  deter- 
mine, cither  that  this  cannot  be  certainly  known,  since  the  ex- 
traordinary gift  of  discerning"  of  spirits  is  now  ceased ;  or,  at 
least,  that  this  cannot  be  applied  to  any  who  attend  on  the  means 
©f  grace  with  a  desire  of  recci\'ing  spiritual  advantage  thereby. 

2d/i^y  If  Christ's  not  dying  for  the  whole  world  be  a  means 
to  lead  men  to  despair,  as  salvation  is  hereby  rendered  impos- 
sible, this  consequence  may,  with  equal  evidence,  be  deduced 
from  the  supposition,  that  all  mankind  shall  not  be  saved,  which 
they,  who  defend  universal  redemption,  pretend  not  to  deny : 
but  will  any  one  say,  that  this  supposition  leads  men  to  despair? 
or  ought  it  to  be  reckoned  a  reflection  on  the  divine  goodness, 
that  so  many  arc  left  to  perish  in  their  fallen  state,  bj'  the  ju- 
dicial hand  of  God,  which  might  have  applied  salvation  mito 
all,  as  well  as  purchased  it  for  all  mankind  ? 

2.  The  doctrine  of  particular  redemption  is  farther  supposed 
to  be  inconsistent  \yith  the  preaching  the  gospel,  which  is  gene- 
rally styled  a  door  of  hope ;  and  then  the  dispensation  we  are 
under  cannot  be  called  a  day  of  grace ;  which  renders  all  tlie 
overtures  ot  salvation  made  to  sinners  illusory,  and  contains  in 
it  a  reflection,  not  only  on  the  grace  of  God,  but  his  holiness. 

In  order  to  our  replying  to  this,  something  must  be  premised 
to  explain  what  we  mean  by  a  day  of  grace,  and  the  hope  of 
the  gospel^  wbicb  accompanies  it#  ^ud  here  let  it  be  considered. 


o'32  OF  Christ's  priestly  offick. 

(1.)  That  we  hereby  intend  such  a  dispensation  in  whicls 
sinners  are  called  to  repent  and  believe,  and  so  obtain  salvation ,; 
not  that  we  are  to  suppose  that  it  is  to  be  attained  by  their  own 
power,  without  the  special  influences  of  the  Holy  Ghost,  for 
this  would  be  to  ascribe  that  to  man,  which  is  peculiar  to  God  ; 
nor  that  God  would  give  his  special  grace  to  all  that  sit  under 
the  sound  of  the  gospel ;  for  this  is  contrary  to  common  obser- 
vation and  experience,  since  many  make  a  profession  of  religion 
who  are  destitute  of  saving  grace. 

As  for  the  hope  of  the  gospel,  or  that  door  of  hope  that  is 
opened  therein  to  sinners,  we  cannot  understand  any  thing  else 
thereby,  but  that  all,  without  distinction,  are  commanded  and 
encouraged  to  wait  on  God  in  his  instituted  means  of  grace,  and 
the  event  hereof  must  be  left  to  him  who  gives  and  withholds 
success  to  them,  as  he  pleases.  All  have  this  encouragement, 
that,  peradventure  they  may  obtain  grace,  under  the  means  of 
grace  ;  and  this  is  not  inconsistent  with  their  being  st}ded  a  door 
of  hope,  and  God  is  not  obliged  to  grant  sinners  a  greater  de- 
gree of  hope  than  this,  to  encourage  them  to  wait  on  him  in  his 
ordinances,  notwithstanding  there  is  a  farther  motive  inducing 
us  hereunto,  namely,  that  this  is  his  ordinary  way,  in  which  he 
works  grace ;  oi",  if  God  is  pleased  to  give  us  desires  after  the 
efficacy  of  his  grace,  or  any  degree  of  conviction  of  sin  and 
misery ;  this  is  still  a  farther  ground  of  hope,  though  it  fall 
short  of  that  grace  of  hope  that  accompanies  salvation. 

(2.)  As  to  what  concerns  the  preaching  of  the  gospel,  and 
the  overtures  of  salvation  to  all  therein,  which,  upon  the  sup- 
position of  Christ's  not  dying  for  all  men,  they  conclude  to  be 
illusory,  and  repugnant  to  the  holiness  of  God.  To  this  it  may 
be  replied,  that  we  do  not  deny  that  in  preaching  the  gospel, 
Christ  is  offered  to  the  chief  of  sinners,  or  that  the  proclama- 
tion of  grace  is  made  public  to  all,  without  distinction  :  but  this 
will  not  overthrow  the  doctrine  of  particular  redemption,  if  we 
rightly  consider  vv^hat  is  done,  in  offering  Christ  to  sinners ; 
which,  that  it  may  be  understood,  let  it  be  observed, 

1*^,  That  God  has  given  us  no  warrant  to  enter  into  his  se- 
cret determinations,  respecting  the  event  of  things,  so  as  to  give 
any  persons  ground  to  conclude  that  they  are  redeemed,  and 
have  a  warrant  to  apply  to  themselves  the  promise  of  salvation, 
or  any  blessings  that  accompany  it,  while  in  an  unconverted 
state.  Ministers  are  not  to  address  their  discourses  to  a  mixed 
multitude  of  professing  Christians,  in  such  a  v/a}',  as  though 
they  knew  that  they  were  all  effectually  called,  and  chosen  oi 
God.  Our  Saviour  compares  them  to  the  faithful  and  xvise 
stexvard^  whose  business  it  is  to  g-ive  every  one  their  portion  oj 
meat  in  due  sea.'ion^  Luke  xil.  42.  and  therefore  they  are,  con- 
sistent! v  with  what  is  contained  in  scriptuiv,  to  tell  them,  th:r<. 


OF  CHRIST  3  PRIISTLY  OFFICE.  3^5 

salvation  is  purchased  for  a  part  of  mankind,  and  they  know 
not  but  that  they  may  be  of  thai  number,  which  will  be  an  evi- 
dence to  them  that  they  are  so. 

2/////,  When  Christ  is  said  to  be  ofFtred  to  siniius,  in  the 
preaching  of  the  gospel,  that,  which  is  intended  thereby,  is  his 
being  set  forth  therein  as  a  most  desirable  object,  altogether 
lovely,  worthy  to  be  embraced,  and  submitted  to  ;  and  not  only 
so,  but  that  he  will  certainly  save  all  whom  he  effectually  calls^ 
inasmuch  as  he  has  purchased  salvation  for  them. 

3<//?/,  It  includes  in  it  an  informing  sinners,  that  it  is  their  in- 
dispensible  duty  and  interest  to  believe  in  Christ,  and  in  order 
thereto,  that  they  are  commanded  and  encouraged  to  wait  on 
him  for  that  grace,  which  can  enable  them  thereunto :  and,  as 
a  farther  encouragement,  to  let  them  know  that  there  is  a  cer- 
tain connexion  between  gi-ace  and  salvation  ;  so  that  none,  who 
are  enabled,  by  faith,  to  come  to  Christ,  shall  be  cast  out,  or 
rejected  by  him.  This  is  the  preachmg  and  hope  of  the  gospel ; 
and,  in  this  sense,  the  overtures  of  salvation  are  made  therein  ; 
which  is  not  in  the  least  inconsistent  with  the  doctrine  of  par- 
ticular redemption.* 

Object,  Though  this  be  such  a  method  of  preaching  the  gos- 
pel, as  is  consistent  with  the  doctrine  of  special  redemption  ;  yet 
there  is  another  way  of  preaching  it,  which  is  more  agreeable 
to  the  express  words  of  scripture,  and  founded  on  the  doctrine 
of  universal  redemption ;  and  accordingly  sinners  ought  to  be 
told,  that  the  great  God,  in  the  most  affectionate  manner,  ex- 
postulates with  them,  to  persuade  them  to  accept  of  life  and 
salvation,  when  he  represents  himself,  as  having-  no  pleasure  in 
the  death  of  the  7vicied^  and,  with  an  earnestness  of  expression 
says,  Turn  ye^  turn  ye^from  your  evil  rvays ;  for  ivhy  will  ye 
die^  0  house  of  Israel?  Ezek.  xxxiii.  11.  Therefore  the  design 
of  the  gospel  is,  to  let  the  world  know  that  God's  dealing  with 
mankind,  in  general,  are  full  of  goodness ;  he  would  not  have 
any  perish,  and  therefore  has  sent  his  Son  to  redeem  them  all, 
and,  as  the  consequence  hereof,  pleads  with  them  to  turn  to 
him,  that  the}-  may  reap  the  benefits  purchased  thereby. 

Ansu:  Whatever  be  the  sense  of  these  expostulator}'  expres- 
sions, which  we  frequently  meet  with  in  scripture,  we  must  not 
suppose  that  they  infer,  that  the  saving  grace  of  repentance  is 
in  our  own  power ;  for  that  is  not  only  contrary'  to  the  sense 
of  many  other  scriptures,  but  to  the  experience  of  every  true 
penitent,  whose  language  is  like  that  of  Ephraim,  Turn  thou 
me^  and  I  shall  he  turned^  Jcr.  xxxi.  18.  nor  must  we  conclude, 
that  God  designs  to  save  those  that  shall  not  be  saved  ;  for 
then  he  could  not  say,  My  counsel  shall  standi  and  J  xvill  do  all 

•  See  t/iis  instated  on,  and  farther  explained,  in  anrwer  to  an  objection  to  the  sante 
purpose,  against  the  d»clrine  of  jmrtioidar  election,  in  Vol.  I.  page  503,. 509 
Vol..  II.  U  H 


034/  a  Christ's  priestly  orricr..' 

7ny  pleasure^  Isa.  xlvi.  10.  If  these  ideas,  as  unwonliy  of  God, 
be  abstracted  from  the  sense  of  such-like  scriptures,  we  may 
Understand  them,  not  only  in  a  way  that  is  consistent  with  the 
divine  perfections,  but  with  the  doctrine  of  particular  redemp- 
tion ;  which,  that  it  may  appear,  let  it  be  considered,  that  it  is 
a  very  common  thing,  in  scripture,  for  God  to  condescend  to 
iise  human  modes  of  speaking,  and  those,  in  particular,  by  which 
various  passions  arc  set  forth  ;  notwithstanding,  we  must  not 
conclude  that  these  passions  are  in  God  as  they  are  in  men. 
Such  expostulations  as  these,  when  used  by  us,  signify,  that  wc 
earnestly  desire  the  good  of  others,  and  are  often  warning  them 
df  their  danger :  but  all  is  to  no  purpose,  for  they  are  obsti- 
nately set  on  their  own  ruin,  which  we  can  by  no  means  pre* 
vent;  it  being  either  out  of  our  power  to  help  them,  or,  if  wc 
could,  it  would  not  redound  to  our  honour  to  do  it.  This  draws 
forth  such-like  expostulations  from  men  ;  but  the  weakness  con- 
tained in  them,  is  by  no  means  to  be  applied  to  God :  it  can- 
not be  said  to  be  out  of  his  power  to  give  grace  to  impenitent 
sinners ;  nor,  in  case  he  has  so  determined,  will  it  tend  to  liis 
dishonour  to  bestow  it.  Now,  that  we  may  understand  the 
sense  of  these  scriptures,  let  it  be  considered, 

1.  That  life  and  death^  in  scripture,  are  oftentimes  used  to 
signify  the  external  dispensations  of  providence,  as  to  what  con- 
cerns that  good  or  evil,  which  God  would  bring  on  his  people  : 
thus  it  is  said,  See^  I  have  set  before  thee  this  day^  life  andgood^ 
death  and  evil,  Dent.  xxx.  15,  19,  20.  where  Ife  is  explained 
in  the  following  words,  as  signifying  their  being  multiplied  and 
blessed  in  the  land,  xvhither  they  were  to  go  to  possess  it;  and 
when  God  advises  them  in  a  following  verse,  to  choose  life,  the 
consequence  of  this  is,  that  both  they  and  their  seed  should  live, 
that  they  might  dwell  in  the  land,  which  the  Lord  sware  to  their 
fathers  to  give  them  ;  and  elsewhere,  when  God  says,  by  the 
prophet  Jeremiah,  I  set  before  you  the  xvay  of  life,  and  the  way 
of  death,  Jer.  xxi.  8.  he  explains  it  in  the  following  words,  as 
containing  an  expedient  for  their  escaping  temporal  judgments, 
when  he  says,  He  that  abideth  in  the  city,  shall  die  by  the  siuord, 
and  by  the  famine,  and  by  the  pestilence  ;  but  he  that  goeth  out, 
and  falleth  to  the  Chaldeans,  shall  live.    And  I  cannot  see  anv 
reason  to  conclude,  but  that  many  other  expressions,  of  the  like 
nature,  in  which  God  promises  life,  or  threatens  death  to  the 
house   of  Israel,   by    the   proj^hets,  who   often  warned   them 
of  their  being  carried  into  captivity,  and  dying  in  their  ene- 
mies' land,  have  a  more  immerliute  respect  thereunto  ;  and  that 
proverbial  expression,  which  the  Israelites  are  represented  as 
making  use  of.   The  fathers  have  eaten  sour  grapes,  and  the 
childrens''  teeth  are  set  on  edge,  Ezek.  xviii.  2.  seems  to  inti- 
mate no  more  than  this ;  ^.  d.  that  our  fathers  have  sinned,  and 


OF  Christ's  priestly  Office.  355 

thereby  deserved  that  the  nation  should  be  ruined  by  being 
carried  captive,  and  we  must  sulL-r  for  their  sins  ;  in  answer  to 
which,  God  tells  them,  that  this  proverb  should  not  be  used 
by  them,  but  this  evil  should  be  brought  on  them  for  their  own 
iniquities,  or  prevented  by  their  reformation,  namely,  by  for- 
saking their  iclolatry^  lohoredom^  violence^  opprcasion,  and  other 
abominations.  And  then  he  adds,  ver.  12,  13,  17,  18.  the  soul 
that  swncth^  it  shall  die^  that  is,  if  you  continue  to  commit  these 
vile  enormities,  you  shall  be  followed  with  all  those  judgments 
which  shall  tend  to  your  utter  ruin  ;  but  if  the  wicked  xvill  turn 
from  all  his  sins  xvhich  he  hath  committed^  he  shall  surely  live^ 
he  shall  not  die,  ver.  21.  If  this  be  the  sense  of  these  and  such- 
like texts,  then  it  was  not  wholly  olit  of  their  own  power  thus 
to  tutTi  to  God,  how  much  soever  that  special  grace,  which  ac- 
companies salvation,  be  out  of  our  power.  It  is  one  thing  to 
say,  that  man  cannot  work  a  principle  of  grace  in  himself,  or 
to  do  that  by  his  own  pov/er,  which  is  the  special  gift  and  work, 
of  the  Spirit  of  God,  and,  as  the  consequence  thereof,  have 
ground  to  expect  eternal  salvation  ;  and  another  thing  to  ^ay, 
that  he  cannot  abstain  from  some  gross  enormities,  as  an  ex- 
pedient to  prevent  desolating  judgments.  But  if  it  will  not  be 
allowed  that  this  is  the  sense  of  all  those  scriptures,  that  pro- 
jTiise  or  threaten  life  or  dealh^  which  I  do  not  pretend  peremp- 
torily to  assert,  kt  it  be  farther  added, 

2.  That  if  spiritual  and  eternal  blessings  be  included  in  the 
word  life,  and  the  contrary  in  death,  in  the  scriptures  but  now 
referred  to,  we  may  account  for  the  sense  of  them,  without  sup- 
posing that  God  designs  what  shall  never  come  to  pass,  to  wit, 
the  universal  salvation  of  mankind,  though  a  part  of  them  shall 
not  be  saved,  by  considering  desire,  in  him,  as  signifying  the 
effects  of  desire  in  men.*  Thus  God's  not  desirinp^  a  thing, 
denotes  it  not  to  be  the  object  of  desire ;  accordingly  when  he 
desires  not  the  death  of  sinners,  it  implies,  that  they  ought  to 
endeavour  to  avoid  it,  as  the  most  formidable  evil ;  and,  on 
the  other  hand,  his  taking  pleasure  in  a  thing,  as  he  does  in  the 
salvation  of  his  people,  signifies  not  only  his  intending  to  save 
them,  but  the  inexpressible  happiness  which  they  shall  attain 
thereby ;  and,  when  he  exhorts  them,  as  an  expedient  to  attain 
this  privilege,  to  turn,  this  signifies  the  inseparable  coimexiou 
between  salvation  and  repentance,  or  turning  to  God,  which, 
though  it  be  God's  gift,  it  is,  notwithstanding,  oiu*  act  and  in- 
dispensible  duty.  Therefore,  if  we  take  this,  ar.d  such-like 
scriptures.  In  either  of  diese  tv/o  senses,  they  are  far  from  giv- 
ing countenance  to  the  doctrine  of  universal  redcmptisjn. 

3,  There  is  another  absurd  consequence  charged  upon  the 
doctrine  of  special  redemption,  namely,  that  it  is  incoufistent;- 

•  Patiienes  ty-ibunntar  Peo  qu^acf  e^ccTu.^, 


236  OF  Christ's  priestlt  omcE. 

with  our  being  exhorted  and  encouraged  to  repent  and  believe- 
for  the  remission  of  sins^  or  to  the  saving  of  the  soul^  as  scrip- 
ture gives  all  men  a  warrant  to  do,  Acts  ii.  38.  and  since  all 
ai-e  commanded  to  exercise  these  graces,  and  to  expect  salva- 
tion, as  connected  therewith,  the  doctrine  of  particular  redemp- 
tion, as  a  late  writer  insinuates,  puts  us  under  a  necessity  of 
believing  a  lie.  And  he  farther  adds,  that  if  the  condition,  an- 
nexed to  thp  promise  of  salvation,  be  impossible,  and  known 
to  be  so,  it  gives  no  encouragement  to  set  about  it ;  and,  if  he 
who  promises  knows  it  to  be  so,  he  promises  nothing,  because 
nothing  that  a  person  can  obtain,  or  be  the  better  for,  whereby 
he  is  deluded,  and  a  cheat  put  upon  him,  by  pretending  kind- 
ness, in  making  the  promise,  and  intending  no  such  thing.* 
Thus  that  author  represents  the  doctrine  of  particular  redemp- 
tion, as  containing  the  most  blasphemous  consequences  that 
words  can  express  :  he  must  therefore  have  been  very  sure  that 
his  argumeiit  was  unanswerably  just,  though,  I  hope,  we  shall 
be  able  to  make  it  appear  that  it  is  far  from  being  so;  which, 
that  we  may  do,  let  it  be  considered, 

(1.)  That  v/e  are  to  distinguish  between  a  person's  being 
bound  to  believe  in  Christ,  and  to  believe  that  Christ  died  for 
him ;  the  first  act  of  faith  does  not  contain  in  it  a  person's  being 
persuaded  that  Chrisl  died  for  him,  but  that  he  is  the  Object 
of  faith,  as  lij  is  represented  to  be  in  scripture  ;  and  accordingly 
it  supposes  that  we  are  convinced  that  Christ  is  the  Messiah, 
that  he  puixhased  salvation  for  all  who  shall  attain  it,  and  is 
able  to  save,  unto  the  utmost,  ail  that  come  unto  God  by  him ; 
and  also,  that  it  is  our  duty  and  interest  so  to  do.  And,  since 
saving  faith  is  not  in  our  own  power,  but  the  work  and  gift  of 
divine  grace,  we  are  encouraged  to  wait  on  God  in  his  ordi- 
nances, and,  with  fervent  prayer,  to  beseech  him  that  he  would 
work  this  grace  in  us,  acknowledging,  that  if  he  should  deny 
us  this  blessing,  there  is  no  unrighteousness  in  him ;  and  we 
are  to  continue  waiting  on  him,  and  using  all  those  means 
which  are  in  our  power,  though  they  cannot  attain  their  end, 
without  his  blessings ;  and,  when  he  is  pleased  to  work  this 
grace  in  us,  we  shall  be  enabled  to  put  forth  another  act  of 
faith,  which  is  properly  saving,  as  intended  by  the  scripture, 
which  speaks  of  believing-  to  the  saving  of  the  soul,  which  con- 
sists in  receiving  of  him,  and  resting  on  him  for  salvation,  aa 
hoping  that  he  hath  died  for  us,  inasmuch  as  he  hath  given  us 
that  temper  and  disposition  of  soul,  which  is  contained  in  that 
character  which  is  given  of  those  for  whom  Christ  died. 

(2.)  We  must  farther  distinguish  between  God's  command- 
ing all  that  sit  under  the  sound  of  the  gospel  to  believe  in 
Christ ;  and  his  giving  them  ground  to  expect  salvation,  beiorp 
•  See  Whitby  s  Discourse,  page  145,  146. 


OF  Christ's  priestly  office.  337 

they  believe  in  him.  Faith  and  repentance  may  be  asserted  to 
he  duties  incumbent  on  all,  and  demanded  of  them,  when, 
at  the  same  time,  it  doth  not  follow  that  all  are  given  to  ex- 
pect salvatioji,  upon  the  bare  declaration  that  they  are  so. 
Accordingly  the  command  and  encouragement  is  to  be  consi^ 
dered  in  this  order ;  first,  as  it  respects  our  obligation  to  be- 
lieve ;  and  then,  as  it  respects  our  hope  of  salvation ;  and  nei- 
ther the  former  nor  the  latter  of  these  does,  in  the  least,  infer 
that  God  intended  to  save  all  mankind,  or  gave  them  ground 
to  expect  salvation,  who  do  not  believe  in  Christ. 

(o.)  As  to  what  is  fai-ther  suggested,  concerning  salvation's 
being  promised  on  such  conditions,  as  are  known,  both  by  God 
and  man,  to  be  impossible,  the  only  answer  that  need  be  given 
to  this,  is,  that  though  with  mem  this  is  impossible^  yet  xvtih  God 
all  thi/i^'s  are  possible,  JMatt.  xix.  26.  When  we  consider  faith 
and  repentance,  as  conditions  connected  with  salvation,  or  as 
evincing  our  right  to  claim  an  interest  in  Christ,  and  that  sal- 
vation, which  is  purchased  by  him,  (in  which  sense,  as  was  be- 
fore observed,,  we  do  not  oppose  their  being  called  conditions 
thereof,  by  those  who  are  tenacious  of  that  mode  of  speaking  ;^ 
and  we  do  not  call  them  impossible  conditions,  any  otherwise 
than  as  they  are  so,  without  the  powerful  energy  of  the  Holy 
Spirit ;  we  cannot  think  that  our  asserting,  that  it  is  impossible 
that  all  mankind  should  thus  repent  and  believe,  is  a  doctrine 
contrary  to  scripture,  which  gives  us  ground  to  conclude,  that 
all  men  shall  not  be  saved,  and  consequently  that  all  shall  not 
believe  to  the  saving  of  the  soul.  And,  when  we  consider  the 
impossibility  thereof,  we  do  not  suppose  that  God  has  given  all 
mankind  ground  to  expect  this  saving  faith,  upon  which  the 
blasphemous  suggestion,  relating  to  his  deluding  men,  is  found- 
ed ;  it  is  enough  for  us  to  say,  that  God  has  not  told  any  one, 
who  attends  on  his  ordinance^.,  in  hope  of  obtaining  this  grace, 
that  he  will  not  give  him  faith ;  and  more  than  this  need  not 
be  desired  by  persons  to  induce  them  to  perform  this  dutv, 
while  praying  and  waiting  for  the  happy  event  thereof,  to  wit, 
our  obtaining  these  graces,  and  so  being  enabled  to  conclude 
that  Christ  has  died  for  us. 

4.  If  all  the  absurdities  before  mentioned  will  not  take  place 
to  overthrow  the  doctrine  of  particular  redemption,  there  is 
another  argument,  which  they,  who  oppose  it,  conclude  to  be 
unanswerable,  namely,  that  it  does  not  conduce  so  much  to  ad-- 
vance  the  grace  of  God,  as  to  assert  that  Christ  died  for  all 
men,  inasmuch  as  more  are  included  herein,  as  the  objects  of 
divine  favour,  therefore  God  is  hereby  more  glorified. 

To  this  it  may  be  replied,  that  it  does  not  tend  to  advance  the 
divine  perfections,  to  suppose  that  God  designed  to  save  anv 

*  See  Pose  195, 197,  ante. 


338  OF  CHRIST^S  PRIESTLY  OFFIGJL, 

that  shall  perish,  for  that  would  be  to  argue,  as  has  been  before 
considered,  that  the  purpose  of  God,  with  respect  to  the  salva- 
tion of  many,  is  frustrated.  But,  since  the  stress  of  the  argu- 
ment is  laid  on  the  display  of  the  glory  of  divine  grace ;  that 
does  not  so  much  consist  in  the  extent  of  the  favour,  v/ith  re- 
spect to  a  greater  number  of  persons,  as  it  does  in  its  bLilng  free 
and  undeserved,  and  tending,  for  this  reason,  to  lay  the  highest 
obligation  on  those  who  are  concerned  herein,  which  is  the 
most  known  sense  of  the  word  grace. 

But  inasmuch  as  it  will  be  objected,  that  this  is  only  a  criti- 
cism, respecting  the  sense  of  a  word,  it  may  be  farther  replied 
to  it,  that  if  the  grace,  or  goodness  of  God,  be  more  magnified 
by  universal,  than  particular  redemption,  as  including  more, 
who  are  the  objects  thereof,  the  same  method  of  reasoning 
would  hold  good,  and  they  might  as  well  attempt  to  prove, 
that  there  must  be  an  universal  salvation  of  mankinds  for  that 
would  be  a  greater  display  of  divine  goodness,  thrfn  for  God 
only  to  save  a  few  ,•  and  it  would  be  yet  more  eminently  dis- 
played, had  he  not  only  saved  ail  mankind,  but  fallen  angels. 
Shall  the  goodness  of  God  be  pi-etended  to  be  reflected  on,  be- 
cause he  does  not  extend  it  to  all  that  might  have  been  the  ob- 
jects thereof,  had  he  pleased  ?  Has  he  not  a  right  to  do  what 
he  will  with  his  own  ?  And  may  not  his  favour  be  communicar 
ted  in  a  discriminating  way,  whereby  it  will  be  more  advanced 
and  adored,  by  those  who  are  the  objects  thereof,  without  our 
taking  occasion  from  thence  to  reply  against  him,  or  say,  what 
dost  thou  ? 

And  to  this  it  may  be  added,  that  they,  who  make  use  of  this 
method  of  reasoning,  ought  to  consider  that  it  tends  as  much 
to  militate  against  the  doctrine  they  maintain,  namely,  that 
God  hath  put  all  mankind  into  a  salvable  state,  or  that  Christ, 
hy  his  death,  procured  a  possibil'ity  of  salvation  for  all ;  which, 
according  to  their  argument,  is  not  so  great  a  display  of  the 
divine  goodness,  as  though  God  had  actually  saved  all  man- 
kind, which  he  might  have  done;  for  he  might  have  giv'en  re- 
pentance and  remission  of  sins  to  all,  as  well  as  sent  his  Son 
to  die  for  all ;  therefoie,  upon  this  head  of  argument,  univer- 
sal redemption  cannot  be  defended,  without  asserting  univer- 
sal i5alvation.  Thus  concerning  those  absurdities  which  are  pre- 
tended to  be  fastened  on  the  doctrine  of  particular  redemption  ; 
we  proceed  to  consider  the  last  and  principal  argument  that  is 
generally  brought  against  it,  namely, 

5.  That  it  is  contrary  to  the  express  words  of  scripture  ;  and 

•some  speak  with  so  much  assurance,  as  though  there  were  not 

one  word  in  scripture,  intimating,  that  our  Lord  died  only  for 

-a  few,  or  only  for  the  elect  ;*  though  others  will  own^  that  thei  t> 

*  See  Whitbtfs  JJhcourse,  Lepage  U'j. 


or  Christ's  priestly  offige."^  3^9 

arc  some  scriptures  that  assert  particular  redemption,  but  that 
these  are  but  lew ;  and  therclbre  the  doctrine  of  universal  re- 
demption must  be  aquiesced  in,  as  being  maintained  by  a  far 
greater  number  of  scriptures  :  but,  in  answer  to  this,  let  it  be 
considered,  that  it  is  not  the  number  of  scriptures,  brought  in 
defence  of  either  side  of  the  question,  that  -will  give  any  great 
advantage  to  the  cause  they  maintain,  unless  it  could  be  made 
appear  that  they  understood  them  in  the  true  and  genuine  sense 
of  the  Holy  Ghost  therein :  but  this  is  not  to  be  passed  over, 
without  a  farther  enquiry  into  the  sense  thereof,  which  we 
shall  do,  and  endeavour  to  prove  that  it  does  not  ov^erthrow  the 
doctrine  we  have  been  maintaining,  how  much  soever  the  mode 
of  expression  may  seem  to  oppose  it ;  and,  in  order  hereunto, 
we  shall  first  consider  in  Avhat  sense  a//,  all  mcn^  the  zvorld^  alt 
the  xvcrld,  and  such-like  words  are  taken  in  scripture,  as  well 
as  in  common  modes  of  speaking,  in  those  matters  that  do  not 
immediately  relate  to  the  subject  of  universal  redemption  ;  and 
then  we  may,  without  much  difficulty,  apply  the  same  limita- 
tions to  the  like  manner  of  speaking,  which  we  find  in  those 
scriptui-es  which  are  brought  for  the  proof  of  imiversal  redemp- 
tion. Here  we  are  to  enquire  into  the  meaning  of  those  words 
that  are  used,  which  seem  to  denote  the  universality  of  the  sub- 
ject spoken  of,  Avhen  nothing  less  is  intended  thereby,  in  va- 
rious instances,  which  have  no  immediate  reference  to  the  doc- 
trine of  redemption.    And, 

(I.)  As  to  the  word  all.  It  is  certain,  that  it  is  often  used 
when  every  individual  is  not  intended  thereby  :  thus  we  read 
in  Exod.  ix.  6.  that  all  the  cattle  of  Egypt  d'led^  ^\  hen  the  plague 
of  murrain  was  inflicted  on  the  beasts ;  whereas  it  is  said,  in 
the  following  words,  that  none  of  the  cattle  of  the  children  of 
hracl  died ;  and,  from  ver.  3.  it  appears  that  none  of  the  Egyp- 
liatvi'  cattle  died^  sa\e  those  in  the  field ;  and  it  is  plain,  that 
there  \\as  a  great  number  of  cattle  that  died  not,  which  were 
reserved  to  be  cut  off  by  a  following  plague,  viz.  that  of  hail^ 
in  ver.  19.  Moreover,  it  is  said,  in  ver.  25.  that  the  hail  smote 
every  herb  of  the  field ^  and  brake  every  tree  of  the  field ;  yet  we 
read,  in  chap.  x.  5.  of  the  locusts  eating  the  residue  of  that 
which  escapedy  and  re?nained  unto  ihevi  frovi  the  hail. 

Again,  we  read,  in  Exod.  xxxii.  3.  that  all  the  people  brake 
off"  the  golden  ear-rings  which  were  in  their  ears\,  of  which 
Aaron  made  the  calf,  which  they  worshipped ;  whereas  it  is 
not  probable  that  all  wore  ear-rings ;  and  it  is  certain,  that  all 
did  not  join  with  liiem,  who  committed  idolatry  herein  ;  for 
the  apostle  intimates  as  much,  when  he  speaks  of  some  of  thejn 
as  being  idolaters^  who  sat  down  to  eat  and  drink ^  and  rose  up  to 
plnij^  1  Cor.  x.  7.  And  some  conclude,  that  those  of  the  tribe 
ut  Levi,  \\\\o  gaiJiered  tl'.e.msehca  unto  Moses^  and  joined  with 


340  OF  Christ's  priestlt  office. 

him  in  executing  the  vengeance  of  God  on  the  idolaters,,  art 
said  to  be  on  the  Lord^s  side  ;  not  barely  because  they  repented 
ol"  their  idolatry,  but  because  they  did  not  join  with  the  rest  in 
it ;  and,  it  this  be  the  sense  of  the  text,  yet  it  does  not  appear 
that  they  were  all  exempted  from  the  charge  of  idolatry,  though 
it  be  said,  that  all  the  sons  of  Levi  were  gathered  to  him  ;  for 
we  read,  in  ver.  29.  of  every  man''s  slaying  his  son,  and  his  bro- 
ther ;  and,  in  Deut.  xxxiii.  9.  it  is  said,  on  this  occasion,  that 
they  did  not  knoiu  their  fathers,  nor  their  children,  that  is,  they 
did  not  spare  them  ;  therefore  some  of  that,  as  well  as  the  other 
tribes,  joined  in  the  idolatry,  though  they  were  all  gathered  to 
Moses,  as  being  on  the  Lord's  side. 

Again,  we  read,  in  Zeph.  ii.  14.  where  the  prophet  speaks 
concerning  God''s  destroying  Syria,  and  making  Nineveh  deso- 
late, that  all  the  beasts  of  the  nations  shall  lodge  in  the  upper 
lintels  of  it ;  by  which  he  intends  that  those  beasts,  that  gene- 
rally lodge  in  the  wilderness,  or  in  places  remote  ft-om  cities, 
such  as  the  cormorant  and  bittern,  &c.  should  take  up  their  re- 
sidence in  those  places,  which  were  formerly  inhabited  by  the 
Ninevites ;  therefore  all  the  beasts  cannot  be  supposed  to  sig- 
nify ail  that  were  in  all  parts  of  the  world. 

Again,  the  prophet  Isaiah,  in  chap.  ii.  2.  when  speaking  of 
the  multitude  which  should  come  to  the  mountain  of  the  Lord\'i- 
house,  which  he  expresses  by  all  nations  coming  to  it,  explains 
what  is  meant  by  all  nations  coijimg  to  it,  in  the  following  verse, 
namely,  that  many  people  should  say^  Let  us  go  up  to  the  moun- 
tain of  the  Lord ;  and  the  prophet  Micah,  referring  to  the  same 
thing,  says,  in  chap.  iv.  2.  that  many  nations  shall  say.  Let  us 
go  up  to  it,  as  containing  a  prediction  of  what  was  to  be  fulfilled 
in  the  gospel-day,  in  those  that,  out  of  various  nations,  adhe- 
red to  the  true  religion. 

Again,  it  is  said,  in  1  Chron.  xiv.  17.  that  the  fame  of  David 
went  forth  into  all  the  lands,  which  cannot  be  meant  of  those 
which  Avere  far  remote,  but  those  that  were  round  about  Judea. 

Moreover,  it  is  said,  in  Matt.  iii.  5,  6.  that  Jerusalem,  and 
all  fudea,  a7id  all  the  region  round  about  fordan,  xvent  out  to 
John,  ajid  -were  baptized  of  him  ;  which  cannot  be  understood 
in  any  other  sense,  but  that  a  great  number  of  thenn  went  out 
to  him  for  that  purpose.  And  when  it  is  said,  in  Matt.  xxi. 
26.  that  all  men  held  John  as  a  prophet,  it  is  not  to  be  supposed 
that  the  Scribes  and  Pharisees,  and  many  others,  who  cast  con- 
tempt on  him,  held  him  to  be  so  ;  but  that  there  were  a  great 
many  who  esteemed  him  as  such.  And  when  our  Saviour  says, 
in  Matt.  x.  22.  Te  shall  be  hated  of  all  meii  for  my  name^s  sake, 
it  is  certain,  that  those  that  embraced  Christianity  are  to  be  ex- 
cluded out  of  their  number  who  hated  them.  Again,  when  it 
\%  said,  in  Acts  ii.  5.  that  there  were  dwelling  at  jferusalcm. 


OF  Christ's  priestly  office.  341 

yen's  of  every  nat'icn  under  heaven^  it  is  not  to  be  supposed 
that  there  were  Jews  residing  in  every  nation,  who  resorted  to 
Jerusalem ;  upon  which  occasion,  a  learned  writer  *  puts  this 
question,  Were  there  any  who  resorted  there  from  England  or 
Scotland  ? 

Again,  we  read,  in  John  iii.  26.  that  John's  disciples  came 
to  him,  complaining,  that  Jesus  baptized^  and  all  men  came  un- 
to him  ;  by  which  nothing  more  is  to  be  understood,  but  that 
many,  among  the  Jews  attended  on  his  ministry,  which  were, 
by  far,  the  smaller  part  of  that  nation.  By  these,  and  many 
other  scriptures,  that  might  be  brought  to  the  same  purpose,  it 
appears,  that  the  word  All  sometimes  denotes  not  every  indi- 
vidual, but  a  part  of  mankind. 

(2.)  Let  us  now  consider  the  sense  in  which  we  are  to  un- 
derstand the  ivorld^  or  all  the  world ;  from  whence  it  will  ap- 
pear, that  only  a  small  part  of  the  world  is  intended  thereby  in 
many  scriptures :  thus  the  Pharisees  said,  upon  the  occasion 
of  a  number  of  the  Jews  following  our  Saviour,  in  John  xi.  19. 
The  xvorld  is  gone  after  him.  How  small  a  part  of  the  world 
was  the  Jewish  nation  ?  and  how  small  a  part  of  the  Jewish  na- 
tion attended  on  our  Saviour's  ministry  ?  yet  this  is  called  the 
world. 

Again,  it  is  said,  in  Luke  ii.  1.  There  went  07/ 1  a  decree  fr 07)1 
Augustus^  that  all  the  xvorld  should  be  taxed ;  by  which  nothing 
more  is  intended  than  those  countries  that  were  subject  to  the 
Roman  empire ;  and,  in  Acts  xvii.  26.  it  is  said,  that  these  that 
have  turned  the  xvorld  upside  doxvn^  are  come  hitlier  also  ;  which 
cannot  be  meant  in  any  other  sense,  but  those  parts  of  the  world 
where  the  ajjostles  had  exercised  their  ministry.  And  when  the 
apostle  tells  the  church,  in  Rom.  i.  8.  that  their  faith  xvas  spoken  of 
throughout  the  xvhole  world^  he  only  means  those  other  churches 
that  were  planted  in  several  parts  of  the  world.  And,  in  Acts 
xi.  28.  it  is  said,  that  Agabus  signified^  by  the  Spirit^  that  there 
xhould  be  a  great  dearth^  throughout  all  the  xvorld;  by  which 
nothing  is  meant  but  all  adjacent  countiies,  which  is  to  be  ta- 
ken in  the  same  sense,  as  when  it  is  said,  in  Gen.  xli.  51.  that 
all  countries  came  into  Egypt  to  buy  corn,  because  the  famine 
tms  so  sore  in  all  lands^  that  is,  in  the  parts  adjacent  to  Egypt : 
thus  we  have  sufficient  ground  to  conclude,  that  all  vien^  the 
xvorld^  and  all  the  xvorld^  is  often  taken  for  a  small  part  of  man- 
kind. 

But,  that  we  may  be  a  little  more  particular  in  considering 

the  various  limitations  these  words  are  subject  to  in  scripture, 

as  well  as  in  our  common  modes  of  speaking,  let  it  be  observed, 

Ist^  That  sometimes  nothing  is  intended  by  all  men^  but  all 

sorts  of  men,  without  distinction  of  sex,  nation,  estate,  quality, 

*   Vid.  Eras,  in  loc. 

Vol.  IL  X  x 


5ft2  9>F  Christ's  priestly  offici^A 

and  condition,  of  men  in  die  world :  thus  the  apostle  says,  iu 
1  Cor.  ix.  19.  J  made  myself  servant  to  all^  that  I  might  gain 
the  more  ;  this  he  explains  in  the  following  verses,  as  including 
men  of  all  ranks  and  characters  :  To  the  Jeivs^  I  became  a  Jew; 
to  them  that  were  under  the  law^  an  under  the  law  ;  to  them  that 
xvere  xvithout  the  law^  as  without  law ;  to  the  weak^  I  became 
iveak :  I  became  all  things  to  all  meUy  that  by  any  yneans  J  might 
gain  some. 

2dly^  Sometimes  the  word  All,  or  the  xvorld^  is  taken  for  the 
Gentiles,  in  opposition  to  the  Jews :  thus  the  apostle  saith,  in 
Rom.  xi.  12.  Noxu  rf  the  fall  of  them ^  viz.  the  Jews,  be  the 
riches  of  the  worlds  that  is,  of  the  Cientiles,  as  he  explains  it  in 
the  following  words  ;  And  the  diminishing  of  them  the  riches  of 
the  Gentiles^  hoxv  much  more  their  fulness  ?  and  in  ver.  32.  he 
saith,  God  hath  concluded  all  in  unbelief  that  he  might  have  mer- 
cy upon  all.'^' 

2dly^  The  world  is  sometimes  taken  for  those  who  do  not 
believe,  in  opposition  to  the  church :  tlms  it  is  said,  in  Rev. 
xiii.  3,  4.  All  the  xvo rid xvondcred  after  the  beast  and  they  xvor- 
ii hipped  the  dragon;  which  is  farther  explained,  in  ver.  8.  where 
it  is  said,  that  all  that  dxvell  upon  the  earth  shall  xvorship  him^ 
xvhose  7iames  are  not  xvrittcn  in  the  book  of  life ;  and  in  1  John 
y.  19.  it  is  said,  We  knoxv  that  xve  are  of  God,  and  the  xvhole 
xvcrld  licth  in  wickedness^  or,  as  some  render  it,f  ^7^  the  zvicked 
cne,  as  being  subject  to  Satan  ;  but  the  church  is  exempted  from 
that  charge,  notwithstanding  the  universality  of  this  expression. 

Athly^  Sometimes  the  word  All  is  limited  by  the  nature  of 
the  thing  spoken  of,  which  is  very  easy  to  be  understood,  though 
not  expressed  :  thus  the  apostle  in  Tit.  ii.  9.  exhorts  servants  to 
be  obedient  inito  their  oxvn  masters^  and  to  please  them  xuell  in  all 
things;  "which  must  be  certainly  understood  as  intending  all 
things  just,  and  not  contrary  to  the  laws  of  God,  or  the  civil 
laws  of  the  land,  in  which  they  live. 

Sthly,  The  word  All  is  often  used,  not  only  in  scripture,  but 
la  our  common  modes  of  speaking,  to  signifv  only  those,  who 
.  are  the  objects  of  that  thing,  which  is  done  for  them,  and  then 
the  emphasis  is  laid  on  the  action,  or  the  person  that  performs 
it;  as  when  we  say,  all  malefactors  under  a  sentence  of  death, 
are  to  be  pardoned  by  the  king;  v/e  mean  nothing  else  by  it, 
but  that  all,  who  are  pardoned,  do  receive  their  pardon  from 
him;  or  when  we  say,  that  virtue  renders  all  men  happy .^  and 
•vice  miserable ;  we  mean,  that  all  who  are  virtuous  are  happy, 
:md  all  who  are  vicious  miserable ;  not  that  virtue,  abstracted 
from  the  exercise  thereof,  makes  any  happy,  or  vice  miserable; 
in  which  case,  the  word  all  is  not  taken  for  every  individual 
person,  but  only  for  those  who  are  either  good  or  bad  :  and  this 


OF  Christ's  priestly  office.  a-t^ 

is  iigreeable  to  the  scripture-mode  of  speaking;  as  when  it  i:a 
^.aid,  in  Prov.  xxiii.  21.  Droxufiincss  ,shall  clothe  a  ?na?iy  or  every 
man,  ruif/i  raga  ;  or  sloth  reduces  all  to  po\v.rtv;  not  all  man- 
kind, but  all  who  are  addicted  to  this  vice4 

Moreover,  it  is  said,  in  Psal.  cxlv.  14.  T.hc  Lord  upholdeth 
all  tkatfoll^  and idiseth  tip  all  thoae  that  be  boxved doxvn  ;  which 
is  not  to  be  understood,  <\^  though  God  keeps  all  mankind  Irom 
tailing,  or  raises  every  individual  person,  that  is  bowed  down, 
so  as  not  to  sulFer  him  to  sink  under  his  burden;  but  that  ail 
who  are  uplield,  or  raised  up,  when  bowed  down,  are  made  par- 
takers of  this  privilege  by  the  Lord  alone. 

Having  shewn  in  what  sense  the  word  All^  or  all  the  xuorldy 
is  frequently  used  in  scripture,  when  not  applied  to  the  doctrine 
of  redemption  ;  we  shall  now  consider  the  application  thereof 
unto  it,  whereby  it  may  appear,  that  those  scriptures,  which  are 
generally  brought  in  defence  of  the  doctrine  of  universal  re- 
demption, do  not  tend  to  support  it,  or  overthrow  the  contrary- 
doctrine  that  we  aj-e  maintaining. 

1.  The  fir.^t  scripture,  that  is  often  referred  to  for  that  pur- 
pose, is  1  John  ii.  2.  in  which  it  is  said,  Concerning  our  Saviour, 
that  he  is  the  propitiation  for  our  sins^  and  not  for  ours  only^  but 
also  for  the  sins  of  the  xvhole  ruorld.    For  the  understanding  of 
which,  wc  must  consider,  that  it  is  more  than  probable  that  the 
apostle   writes   this   epistle  to  the  converted   Jews,   scattered 
through  various  countries  in  Asia,  as  Peter  is  said  to  do,  1  Pet. 
i.  1.  and  James,  James  i.  1.  for  which  reason  they  are  called 
general  epistles ;  as  likewise  this  of  John  is,  inasnmch  as  they 
are  not  addressed  to  particular  churches  among  the  Gentiles, 
converted  to  the  iaith,  as  most  of  the  apostle  Paul's  are.    Now, 
it  is  plain,  that,  in  the  scrijJture  but  now  mentioned,  when  these 
believing  Jews  are  given  to  understand,  that  Christ  is  a  propi- 
tiation for  their  si/is,  and  not  for  their'' s  only^  but  for  the  sins  of 
the  whole  xvorld;  the  meaning  is,  not  for  their  sins  only,  who 
were  Jews,  but  for  the  sins  of  the  believing  Gentiles,  or  those 
who  were  converted  by  the  ministry  of  the  apostle  Paul,  who 
is  called  the  apostle  of  the  Gentiles.   This  has  been  before  con- 
sidered to  be  the  meaning  of  the  word  xvorld  in  mdny  scrip- 
tures ;  and  so  the  sense  is,  that  the  saving  effects  of  Christ's 
death  redound  to  all  who  believe,  throughout  the  w  orld,  whether 
Jews  or  Gentiles. 

2.  Another  scripture  generally  brought  to  prove  universal 
redem])tion,  is,  that  in  Ileb.  ii.  9.  That  lu\  to  wit,  Christ,  by 
the  grace  of  God^  should  taste  death  for  every  vxan.  For  the 
understanding  of  which,  wc  must  have  recouise  to  the  words 
immediately  following,  which  are  plainly  an  illustration  thereof; 
accordingly  they,  for  whom  Christ  tasted  death,  are  styled 
many  sons^  who  are  to  be  brought  to  glory  ;  and,  in  order  there- 


(j44  OF  Christ's  priestly  office. 

unto,  Christ,,  the  Captain  of  their  salvation,,  was  made  perfect 
through  sttjfering-s,,  which  is  an  explication  of  his  being  crowned 
with  glorij  and  honour,,  for  the  suffering  of  death ;  and  it  plainly 
proves,  that  it  was  for  these  only  that  he  tasted  death,  and  that 
by  every  man,,  for  whom  he  tasted  it,  is  meant  every  one  of  his 
sons,  or  of  those  who  are  described,  in  ver.  11.  as  satictifed, 
and  whom  he  is  not  ashamed  to  call  brethren ;  and  they  are  fur- 
ther styled,  in  ver.  13.  The  cJiildren  xvhom  God  hath  given  him; 
so  that  this  sense  of  the  words  being  so  agreeable  to  the  con- 
text, which  asserts  the  doctrine  of  particular  redemption,  it  can- 
not reasonably  be  supposed  that  they  are  to  be  taken  in  a  sense 
which  has  a  tendency  to  overthrow  it,  or  prove  that  Christ  died 
equally  and  alike  for  all  men. 

3.  Another  scripture,  brought  for  the  same  purpose,  is  1  Cor. 
XV.  22.  As  in  Adam  all  die,  even  so  in  Christ  shall  all  be  made 
alive.  But  let  it  be  considered,  that  the  apostle  is  not  speaking 
directly  concerning  redemption  in  this  text,  but  concerning  the 
resurrection  of  the  dead ;  and,  if  it  be  understood  of  a  glorious 
resurrection  unto  eternal  life,  no  one  can  suppose  that  every  in- 
dividual of  mankind  shall  be  made  partaker  of  this  blessing, 
which  is  also  obvious,  from  what  is  said  in  the  verse  imme- 
diately following,  where  they  who  are  said  to  be  made  alive  in 
Christ,  are  described  as  such,  whom  he  has  a  special  propriety 
in,  Christ  the  frst  fruits,,  afterward  they  that  are  Christ's  at  his 
coming;  and  therefore  the  meaning  is  only  this,  that  all  of  them, 
who  shall  be  raised  up  in  glory,  shall  obtain  this  privilege  by 
Christ,  whose  resurrection  was  the  first-fruits  thereof. 

I  am  sensible  that  the  reason  of  the  application  of  this  scrip- 
tuin;  to  prove  universal  redemption,  is  principally  taken  from 
the  opposition  that  there  seems  to  be  between  the  death  of  all 
mankind  in  Adam,  and  the  life  which  is  obtained  by  Christ ; 
and  therefore  they  suppose,  that  the  happiness,  which  we  enjoy 
by  him,  is  of  equal  extent  with  the  misery  we  sustained  by  the 
fall  of  Adam  ;  but,  if  this  were  the  sense  of  the  text,  it  must 
prove  an  universal  salvation,  and  not  barely  the  possibilitj'  there- 
of; since  the  apostle  is  speaking  of  a  privilege  that  should  be 
conferi'ed  in  the  end  of  time,  and  not  of  that  which  we  enjoy  un- 
de-rj,the  gospel-dispensation  ;  accordingly  it  does  not,  in  the 
least,  answer  the  end  for  which  it  is  brought. 

4.  The  next  scripture,  by  which  it  is  supposed  that  universal 
redemption  may  be  defended,  is  that  in  Rom.  v.  18.  As  by  the 
offence  of  one,,  judgment  came  upon  all  men  to  condemnation; 
even  so  by  the  righteousness  of  one,  the  free  gift  came  upon  all 
men  unto  justif  cation  of  life.  For  the  understanding  of  which 
scripture,  let  it  be  considered,  that  the  blessing,  which  is  said  to 
extend  to  all,  is  no  less  than  justification  of  life,  and  not  merely 
a  possibility  of  attaining  salvation^  and,  in  the  foregoing  verse. 


QF  Christ's  priestly  office.  345 

they,  who  are  interested  in  this  privilege,  are  said  to  receive 
abimdancf  of  grace,  and  of  the  gift  of  righteousness^  and  to 
reign  in  life  by  Jesus  Christ.  Now  certainly  this  privilege  is 
too  great  to  be  applied  to  the  whole  world ;  and,  indeed,  that 
which  the  apostle,  in  this  verse,  considers,  as  being  upon  all 
men  unto  jjistif  cation  of  life ^  he  explains,  when  he  says,  Many 
.shall  be  made  righteous  ;  therefore  this  free  gift ^  ivhich  came 
upon  all  men  unto  justification^  intends  nothing  else,  but  that  a 
select  number,  who  are  said  to  be  many,  or  the  whole  multi- 
tude of  those  who  do,  or  shall  believe,  shall  be  made  righteous. 

Object.  If  it  be  objected  to  this  sense  of  the  text,  that  there 
is  an  opposition  between  that  judgment  which  came  by  the  of- 
fence of  one,  to  wit,  Adam,  upon  all  men,  unto  condemnation, 
and  that  righteousness,  which  came  upon  all  men,  unto  justifi- 
cation ;  and  therefore  all  men  must  be  taken  in  the  same  sense 
in  both  parts  of  the  verse,  and  consequently  must  be  extended, 
to  all  the  world. 

Ansrv.  To  this  it  may  be  replied,  that  it  is  not  necessary,  nor 
reasonable,  to  suppose,  that  these  terms  of  opposition  have  any 
respect  to  the  universal  extent  of  condemnation  and  justifica- 
tion ;  for  the  apostle's  design  is  not  to  compare  the  number  of 
those  who  shall  be  justified,  w'xxh  that  of  those  who  were  con- 
demned by  the  fall  of  Adam ;  but  to  compare  the  two  heads 
together,  Adam  and  Christ,  and  to  shew,  that  as  we  are  liable 
to  condemnation  by  the  one,  so  we  obtain  the  gift  of  righteous- 
ness by  the  other;  which  is  plainly  the  apostle's  method  of 
reasoning,  agreeable  to  the  whole  scope  of  the  chapter,  as  may 
easil}-  be  observed,  by  those  who  compare  these  words  with 
several  foregoing  verses. 

5.  There  is  another  scripture  brought  to  prove  universal  re- 
demption, in  2  Cor.  v.  14,  15.  The  love  of  Christ  constraineth 
IIS  ;  because  we  thus  judge^  that  if  ojie  died  for  all^  then  ivere 
all  dead ;  by  which  it  is  supposed,  that  the  apostle  is  here  pro- 
ving that  all  mankind  Are  dead  in  sin,  and  that  the  medium  by 
which  he  proves  it,  is  Christ's  dying  for  all  men ;  so  that  the 
remedy  is  as  extensive  as  the  disease,  and  therefore  that  this  is 
an  undeniable  proof  of  universal  redemption. 

But  this  is  not  a  true  representation  of  the  apostle's  method 
of  reasoning;  for  he  designs  not  to  prove  that  all  wtfi-e  dead  in 
sin,  but  to  it.  That  this  mav  appear,  let  us  consider  the  con- 
nexion of  this  text  with  what  goes  before.  The  apostle  speaks 
oi  them,  in  the  foregoing  verses,  as  having  assurance  of  their 
iiiture  salvation,  and  as  groaning  to  be  clothed  upon  with  their 
house,  -I'hich  is  from  heaven  ;  and  as  having  the  first  fruits  of 
the  Spirit,  and  says  that  the  apostles  were  made  manifest  in 
their  consciences,  that  is,  they  had  something  in  their  own  con- 
scir^nccs  that  evinced  the  success  of  thtnr  ministry-  to  them, 


346  or  Christ's  priestly  office.. 

upon  which  account  they  had  occasion  to  glory  on  their  behali  ♦ 
all  which  expressions  denote  them  to  have  been  in  a  converted 
state.  And  the  apostle  adds,  in  ver.  13.  Whether  xve  be  beside  our' 
selves^  or  whether  zve  be  sober,  that  is,  whether  we  have  a  great- 
er or  less  degree  of  fervency  in  preaching  the  gospel,  it  is  for 
God,  that  is  for  his  glory,  and  for  your  sakes ;  for  the  love  of 
Christ,  that  is,  either  his  love  to  us,  or  our  love  to  him,  con- 
straineth   us   hereunto;  because   we   thus  judge,  that  if  one, 
namely,  Christ,  died  for  all,  that  is,  for  you  all,  then  were  all 
dead,  or  you  all  arc  dead,  that  is,  not  dead  in  sin,  but  you  are 
made  partakers  of  that  communion  which  believers  have  with 
Christ  in  his  death,  whereby  they  are  said  to  be  dead  unto  sin, 
and  unto  the  world ;  and  the  result  hereof  is,  that  they  are  obli- 
ged to  live  not  to  themselves  but  to  Christ.  This  seems  more 
agreeable  to  the  design  of  the  apostle,  than  to  suppose  that  he 
intends  only  to  prove  the  fall  of  man,  from  his  being  recovered 
by  Christ,  since  there  is  no  appearance  of  any  argument  to  the 
like  purpose,  in  any  other  part  of  the  apostle's  writings ;  whereas 
our  being  dead  to  sin,  as  the  consequence  of  Christ's  death,  is 
what  he  often  mentions,  and,  indeed,  it  seems  to  be  one  of  his 
peculiar  phrases  :  thus  he  speaks  of  believers,  as  bei7ig'  dead  to 
sin,  Rom.  vi.  2.  and  dead  with  Christ,  ver.  8.  and  elsewhere  he 
says,  Tou  are  dead.  Col.  iii.  3.  that  is,  you  have  communion  with 
Christ,   in  his  death,  or  are  dead  unto  sin;    and  the   apostle 
speaks  of  their  being  dead  xvith  Christ  from  the  rudiments  of 
the  xvorld,  chap.  ii.  20.  that  is,  if  you  have   communion  with 
Christ,  in  his  death,  you  are  obliged  not  to  observe  the  cere- 
monial lav/,  v/hich  is  called  the  rudiments  of  the  world ;  and, 
in  several  other  places,  he  speaks  of  believers  being  crucified, 
dead,  buried,  and  risen,  from  the  dead,  as  having  communion 
with  Christ  therein,  or  being  made  partakers  of  those  benefits 
which  he  procured  thereby.    If,  therefore,  this  be  the  apostle's 
frequent  method  of  speaking,  why  may  not  we  suppose,  that  in 
this  verse,  under  our  present  consideration,  he  argues,  that  be- 
cause Christ  died  for  them  all,  therefore  they  were,  or  they  are 
all  dead}  *  And,  being  thus  dead,  they  are  obliged,  as  he  ob- 
serves in  the  following  verse,  not  to  live  to  themselves,  but  to 
Christ  that  died  for  them,  and  thereby  procured  this  privilege, 
which  they  are  made  partakers  of.    If  this  sense  of  the  text  be 
but  allowed  to  be  equally  probable  with  the  other,  it  will  so  far 
weaken  the  force  thereof,  as  that  it  will  not  appear,  from  this 
scripture,  that  Christ  died  for  all  men. 

6.  Universal  redemption  is  attempted  to  be  proved,  from 

*  It  may  be  observed,  that  as  in  the  scriptures  before  meiitioiied,  the  same  word 
«t*i9-av;v  is  used  in  the  same  tense,  rianielt/,  the  second  aorist,  luhich  oitr  tnmslatovs 
think  fit  to  render  in  the  present  tense  ;  and  therefore  it  maij  as  veil  be  rendered 
here  in  the  present  tense,  and  so  the  meaving  is.  You  cM  fur  whom  Chrixt  di-^d  are 
dead. 


oi'  ciirist'3  priestly  otfice.  347 

John  iii.  IG.  God  so  loved  the  worlds  that  he  gave  his  only  be' 
gotten  Son.,  that  whosoever  helievcth  hi  him  should  not  perish., 
but  have  everlasting  life :  But,  it"  we  unde'-stand  the  xvorld^  as 
taken  lor  the  Gentiles,  as  it  is  oftentimes  in  scripture,  then  the 
sense  of  the  text  seems  to  be  this,  which  is  not  inconsistent 
with  special  redemption,  namely,  that  the  love  of  God,  which 
was  expressed  in  sending  his  Son  to  die  for  those  whom  he  de- 
signed hereby  to  redeem,  is  of  a  much  larger  extent,  as  to  the 
objects  thereof,  than  it  was  in  fonner  ages ;  for  it  includes  in 
it  not  only  those  who  believe  among  the  JeMs,  but  whosoever 
believes  in  him,  throughout  the  world  ;  not  that  their  believing 
in  him  is  the  foundation,  or  cause,  but  the  effect  ot  his  love,  and 
is  to  be  considered  as  the  character  of  the  persons,  who  are  the 
objects  thereof.  In  this  sense,  we  are  also  to  understand,  ano- 
ther scripture,  in  John  i.  29.  Behold  the  Lamb  of  God  which 
taketh  axvaij  the  sin  of  the  world.,  that  is,  of  all  those  whose  sins 
are  expiated  hereby,  throughout  the  whole  world. 

r.  The  doctrine  of  universal  redemption  is  farther  maintain- 
ed, from  our  Saviour's  words,  in  John  vi.  33.  The  bread  of 
God  is  he  that  comcth  down  from  heaven.,  and  giveth  life  unto 
the  rvorld;  which  is  explained  in  ver.  51.  I  am  the  living  breads 
which  came  down  from  heaven  ;  if  any  man  eat  of  this  bread.,  he 
ihall  live  for  ever  ;  and  the  bread  that  I  xvill  give,  is  my  flesh., 
which  I  will  give  for  the  life  of  the  world:  But  it  does  not  ap- 
pear, that  Christ  hereby  intends  that  his  death  was  a  price  of 
redemption  paid  for  all  mankind ;  for  he  speaks  of  the  applica- 
tion of  redemption,  which  is  expressed  bv  his  giving  life,  and 
not  barely  of  his  procuring  a  possibility  of  its  being  attained; 
and  they,  to  whom  he  gives  this  privilege,  are  described  as  ap- 
plying it  to  themselves,  by  faith,  which  is  doubtless,  the  mean^ 
ing  of  that  metaphorical  expression,  whereby  persons  arc  said 
to  eat  of  this  bread.,  or  his  flesh  ;  so  that  the  meaning  of  this 
scripture  is,  that  the  death  of  Christ  is  appointed,  as  the  great 
means  whereby  all  men,  througliout  the  whole  world,  who  ap- 
ply it  by  faith,  should  attain  eternal  life  :  But  this  cannot  be 
said  of  all,  without  exemption  ;  and  therefore  jt  does  not  from 
hence  appear,  that  Christ's  death  was  designed  to  procure  life 
for  the  world. 

8.  There  is  another  scripture,  brought  to  the  same  purpose, 
in  Matt,  xviii.  11.  The  Son  of  man  is  come  to  save  that  which 
is  lost.,  that  is,  as  they  suppose,  all  that  were  lost ;  and  conse- 
quently, since  the  whole  \\  orld  was  brought  into  a  lost  state  by 
the  full,  Christ  came  to  save  them.  The  whole  stress  of  this 
argument  is  laid  on  the  sense  that  they  give  of  the  Greek  word*, 
which  we  render,  that  which  ivas  lost.,  wherebv  they  understand 
every  one  that  was  lost ;  whereas  it  only  denotes,  that  salvation 


o48  or  Christ's  priestly  offici. 

supposes  them,  that  have   an  interest  in  it,  to  have  been  in  a 
lost  state.     And,  indeed,  the  text  does  not  seem  iinmediately 
to  respect  the  purchase  of  redemption,  or  salvation,  by  Christ's 
shedding  his  blood,  as  a  Priest,  but  the  application  thereof,  in 
effectually  calling,  and  thereby  saving  lost  sinners.     This  is  il- 
lustrated  by  the   parable  of  the  lost  sheep^   (in  the  following 
words,)  which  the  shepherd  brings  back  to  the  fold,  upon  which 
occasion  he  says,  that  it  is  not  the  vjill  of  your  Father  which  is 
in  heapen,  that  one  of  these  little  ones  should  perish.     And  this 
farther  appears,  from  our  Saviour*s  using  the  same  mode  of 
speaking,  with  this  addition,  that  he  came  to  seek^  as  well  as  to 
save^  Luke  xix.  9,  10.  them,  upon  the  occasion  of  his  convert- 
ing Zaccheus,  and  telling  him,  that  salvation  was  come  to  his 
house.    And  this  agrees  well  with  that  prediction  relating  to 
Christ's  executing  his  Prophetical  office,  in  the  salvation  of  his 
people,  as  being  their  Shepherd;  in  which  he  is  represented,  as 
aaying,  /  ivil!  seek  that  which  was  lost,  a?id  bring  again  that 
which  ivas  driven  awaijy  and  xvill  hind  up  that  xvhich  was  bro- 
ken, andxvill  strengiliot  that  which  xvas  sick,  Ezek.  xxxiv.  16. 
Moreover,  the  parable  of  the  lost  sheep,  which  Christ  recover- 
ed, appears  bv  its  connexion  with  the  foregoing  verses,  to  have 
a  particular  respect  to  those  little,  or  hiimble  ones,  that  believe 
in  him,  who  went  astray,  by  reason  of  some  offences  that  were 
cast  in  their  way ;  and  therefore,  when  he  had  deiiounced  a 
threatening  against  those  who  should  offend  any  of  them,  and 
cautioned  the  Avorld  that  they  should  not  do  this,  by  despising 
them,  Matt,  xviii.  6, 10.  he  supposes  this  treatment  would  cause 
some  of  them  to  go  astray;  upon  which  he  says,  that  one  of  his 
ends  of  coming  into  the  world,  was  to  seek,  to  save,  and  to  re- 
cover them. 

9.  Universal  redemption  is  farther  argued,  from  the  univer- 
fjality  of  divine  grace  ;  and  accordingly  that  text  is  often  re- 
ferred to,  in  Tit.  ii.  11.  The  grace  of  God  that  bringeth  salva- 
tion, hath  appeared  to  all  men  :  But  this  seems  very  remote  from 
the  sense  of  the  Holy  Ghost,  in  these  woixls  ;  for  by  the  grace 
of  God  is  meant  the  gospel,  that  brings  the  glad  tidings  of  sal- 
H  ation  ;  and  its  appearing  to  all  men,  signifies  being  preached 
to  the  Gentiles  :  or  suppose,  by  the  grace  of  God,  we  under- 
stand the  display  of  his  grace  in  the  work  of  redemption,  it  is 
not  said,  that  it  was  designed  for,  or  applied  to  all  men,  but  on- 
ly that  the  publication  thereof  is  more  general  than  it  had  for- 
jnerly  been.  And  when  the  apostle,  in  ver.  14.  speaks  more 
particularly  concerning  redemption,  he  alters  his  mode  of  cx- 
])ression,  and  considers  it,  with  its  just  limitation,  with  respect 
to  the  objects  thereof,  viz.  that  he  gave  himself  for  us, that  he 
might  redeem  us  from  all  iniquity,  and  purify  unto  himself  a  pe- 
culiar peopky  zealous  of  good  wor/is.     We  shall  add  but  one 


•OF  Christ's  priestly  office.  349 

scripture  more,   which  is  brought  in  defence  of  universal  re- 
demption, viz. 

10.  That  in  which  the  apostle  speaks  of  God,  in  1  Tim.  iv.  10. 
as  t/ie  Saviour  of  all  inen^  especially  of  those  that  believe;  where- 
in universal  redemption  is  not  asserted  ici  the  same  sense  in 
which  they  mainiuin  it,  viz.  that  God  hath  brought  all  men  in- 
to a  salvablc  state,  so  that  they  may  be  saved  if  they  w^ill :  But 
the  meaning  of  this  scripture  is,  that  God  is  the  Saviour  of  all 
7/?<-/?,  that  is,  his  common  bounty  extends  itself  to  all,  as  the 
Psahnist  observes.  The  Lord  v;  good  to  all^  and  his  tender  mcr-^ 
cics  are  over  all  his  works^  Psai.  cxlv.  9.  but  he  is  more  espC" 
ciallij  the  Saviour  of  them  that  ielievc^  inasmuch  as  they  are 
interested  in  the  special  benehts  pi.ri-chased  by  his  redemption, 
who  are  said  to  be  saved  in  the  I.ordxviih  an  everlasting  salva- 
tion.,  Isa.  xlv.  17. 

There  are  several  other  scriptures  brought  to  prove  univer- 
sal redemj)tIon,  as  when  it  is  said,  that  God  zvill  have  all  men 
to  be  saved^  and  come  to  the  knoxvledge  of  the  truths  1  Tim.  ii. 
4.  and.  The  Lord  is  not  willing-  that  any  should  perish^  but  that 
all  should  come  to  repentance^  2  Pet.  iii.  9.  which  have  been  be- 
fore considered  *  ;  and  therefore  we  pass  them  over  at  present, 
and  some  other  scilptures,  from  vv'hehce  it  is  argued,  that  Christ 
died  for  all,  because  he  died  for  seme  that  shall  perish,  as  when 
the  apostle  speaks  oi' some  false  teachers^  who  deny  the  Lord  that 
bought  them^  2  Pet.  ii.  1.  and  anotlier,  Destrotf  not  him  with 
thy  meat^forxvhom  Christ  d'led^  Rom.  xiv.  15.  and  that  in  which 
the  apostle  speaks  of  a  person  xvho  counted  the  biood  of  the  cove- 
nant xvh'erexvith  he  was  sanctified  anunholy  things  Heb.  x.  29.  and 
some  other  scriptures  to  the  like  purpose,  the  consideration 
whereof  I  shall  refer  to  a  following  answer  f,  in  which  the  doc- 
trine of  the  saints'  perseverance  is  defended,  (a) 

*   See  Pn^e  .501.  Vol.  I.  |  See  Quest.  LXXI.Y. 


(a)  "  That  tlie  atonement  is  infinitely  I'lill  or  sufficient  for  all  mankind,  is  evident 
from  llie  infinite  dignity  undtxct-llenceof  die  Saviour,  and  iVom  the  nature  of  the 
utonemeiit.  The  Saviour,  as  has  been  already  oliserved,  was  in  his  divine  nattire 
find  over  all,  one  witli  the  Father,  and  equal  with  him  in  all  divine  perfection. 
And  beiag  thus  a  person  of  infinite  ditjnity  and  worth,  it  gave  an  infinite  value  or 
efficacy  to  Iks  obedience,  sufierings  and  ck:ath,  and  thus  rendered  his  atonement 

infinitely  full. 

It  appears  tiom  express  declarations  of  scripture,  that  Christ  has  died  for  all 
mankind,  orhasniacie  an  atonement  sufficient  for  all.  Thus  it  is  declared,  ''That 
he  by  the  grace  of  God  should  taste  death  for  evciy  man,  uiul  iliat  he  is  the  Sa- 
viour of  all  men,  especially  of  those  that  believe."  'CbcV^  passages  clearly  teach, 
ihat  the  Saviour  has  died,  or  made  atonemi-nt  for  all  inankind,  .md  it  seems,  that 
the  last  of  them  cannot  rationally  be  understood  in  any  othr-r  sense.  For  it  ex- 
pressly declares,  that  he  is  the  Saviour,  not  of  those  who  believe  only,  but  of  all 
men  in  distincticm  from  these.  Then  f  >re  iiis  atonement  must  have  "had  respect 
to  all  the  human  race.  Accordingly  Christ  is  cal'.c!  "  'l"he  Lamb  of  God  which 
tuketh  aw.iy  the  sin  of  the  world  ;  and  the  Saviour  of  tin;  world."  The  apostle 
.lobn,  addie.vsing  christiani,  say.s,  "  He  is  the  propitiation  for  our  sins,  and  notfor 

Vol..  II.  Yy 


SSO  oi'  Christ's  priestly  office. 

Thus  eoucerniug  the  first  branch  of  Christ's  Priestly  ofSce, 
consisting  in  his  offering  himself  a  sacrifice,  without  spot,  to 
God,  and  the  persons  for  whom  this  was  done.     We  should 

ours  only,  but  also  for  the  sins  of  the  whole  workl."  Here  also  Jesus  Clmst  is 
tleclarcd  to  be  tiie  propitiation  for  the  sins  of  the  whole  world,  in  distinction 
from  those  of  believers.  These,  and  ot))er  similar  passages  teach  in  the  clcai'est 
nianner,  that  Clirist  has  made  an  atonement  for  all  mankind,  or  for  the  whalc: 
world.  It  seems  harldly  possible  for  wortls  to  express  this  sentiment  more  clear- 
ly than  it  is  expressed  in  these  passages  ;  and  some  of  them  will  not  xdmit  of  any 
other  sense,  without  a  very  forced,  unnatural  construction. 

Slioidd  it  be  said,  that  such  expressions  as  all  men,  the  ~.i)orld,  &c.  must  some- 
times be  understood  in  a  limited  or  restricted  sense ;  it  may  be  answered,  that 
it  is  an  established,  invariable  rule,  that  all  phrases,  or  passages  of  scripture  ai'e 
to  be  understood  in  their  most  plain,  easy,  and  literal  import,  unless  the  connex- 
ion, the  general  analogy  of  faith,  or  some  other  necessary  considerations  require 
a  diiferent  sense.  But  in  the  present  case  it  does  not  appear,  that  any  of  these 
considerations  require,  that  these  passages  should  be  understood  in  any  other 
than  tlieir  plain,  natural  meaning. — 

That  the  atonement  is  sufficient  for  all  mankind,  is  evident  from  the  conside- 
ration, that  the  calls,  invitations  and  offei's  of  the  gos'pel  are  addressed  to  all, 
without  exception,  in  the  most  extensive  language,     ll  is  ."^aid,  "  Look  unto  me, 
and  be  ye  saved,  all  the  ends  of  the  eai'th.    Whosoever  will,  kt  him  take  the  wa- 
ter of  life  treely.  Ho,  every  one  that  thii'steth,  come  ye  to  the  waters,  and  he  that 
Iiath  no  money :  come  ye,  buy  and  eat,  yea,  come,  buy  wine  and  milk  without  mo- 
ney, and  without  price.     Go,  and  preach  the  gospel  to  every  creature."     The 
)n'eachers  of  the  gospel  are  directed  to  tell  their  hearers,  that  all  things  are  rea- 
dy— that  all  may  come,  who  will,  and  :ire  to  invite  and  urge  all,  to  come  to  the 
gospel  least  and  freely  partake  of  the  blessings  of  salvation.     But  how  could  the 
offer  of  salvation  be  consistently  thus  made  to  all  without  any  limitation  ;  if  the 
atonement  was  sufficient  but  for  a  part  or  for  the  elect  only  .■'  On  this  supposition 
it  could  not  with  truth  and  propriety  be  said  to  all,  that  all  things  are  ready, 
plentiful  provisions  are  made  for  all,  and  whosoever  will,  may  come.     Were  a 
feast,  sufficient  but  for  fifty  provided :  could  we  consistently  send  invitations  to 
a  thousand,  and  tell  them  that  a  plentiful  feast  was  prepared,  and  tliat  all  things 
\\  ere  ready  for  their  entertainment,  if  they  would  but  come  i"  \V()Vild  not  such  an 
invitation  appear  like  a  deception  ?  If  so,  ihen  the  offi;.'r  and  invitation  of  the  gos- 
pel could  not  have  been  made  to  all  without  discrimination,  as  they  are ;  if  there 
was  no  atonement,  but  for  a  part  .As  therefore  the  invitations  of  the  gospel  are  thus 
addressed  to  all,  it  is  a  proof  that  Christ  has  made  an  atonement  for  all  mankind. 
Agam,  the  scripture  represents,  that  there  is  no  difficulty  in  the  way  of  the 
salvation  of  the  impenitent,  but  what  arises  from  their  own  opposition  of  lieart  or 
will.     Thus  the  Lord  Jesus  says  to  the  unbelieving  Jews,  "  Ye  will  not  come  un- 
to me,  that  ye  may  have  life.     O  Jerusalem,  Jerusalem,  how  often  would  i  have 
^.ithered  thy  children — and  ye  would  not."     In  the  parable  of  the  marriage  sup- 
per, it  is  represented,  that  there  was  no  difficulty  in  the  way  to  prevent  those 
who  were  invited,  from  partaking  of  th.e  feast,  but  their  own  unwillingness  to 
come.  But  if  there  was  no  atonement  made  but  for  those  only  who  are  saved ;  then 
there  would  be  an  insurmountable  difficulty  in  the  way  of  the  salvation  of  all 
others,  aside  from  the  one  arising  from  their  own  opposition  of  heart.    As  there- 
lore  the  scripture  teaches,  that  there  is  no  difficulty  in  the  way  of  the  salvation 
of  any  under  the  gospel,  but  what  arises  from  their  own  unwillingness,  o/v  wick- 
ed opposition  of  heart,  it  is  manifest,  that  there  is  an  atonement  for  all. 

The  word  of  God  teaches,  that  it  is  the  duty  of  all,  who  are  acquainted  with  the 
gospel,  to  believe  in  the  Lord  Jesus,  and  trust  in  him  as  their  Redeemer,  and 
t  iiut  they  are  very  criminal  for  neglecting  to  do  this.  It  is  therefore  declared  in 
'•ite  sacred  scriptures,  that  it  is  the  command  of  God,  "  that  we  should  believe 
'>A  tfie  name  of  his  Son  Jesus  Christ,  and  that  those,  who  believe  not,  aye  c.o,ii- 


OF  CHRIST  S  KINGLY  OFFICE.  35JI 

WOW  proceed  to  consider  the  second  branch  thereof,  consisting^ 
in  his  making  continual  intercession  for  them,  for  whom  he  of- 
fered up  himself:  But,  this  being  particularly  insisted  on  in  u 
following  answer  *,  we  shall  pass  it  over  at  present,  and  pro- 
ceed to  consider  the  execution  of  his  Kingly  office. 


Quest.  XLV.  How  doth  Christ  execute  the  ojffice  of  a  Kingf' 

Answer.  Christ  executeth  the  office  of  a  King,  in  calling  out 
of  the  world  a  people  to  himself,  and  giving  them  officers, 
laws,  and  censures,  by  which  he  visibly  governs  them,  in  be- 
stowing saving  grace  upon  his  elect,  rewarding  their  obedi- 
ence, and  correcting  them  for  their  sins,  preserving  and  sup- 
porting them  under  all  their  temptations  and  sufferings,  re- 
straining and  overcoming  all  their  enemies,  and  powerfully 
ordering  all  things  for  his  own  glory,  and  their  own  good ; 
and  also  in  taking  vengeance  on  the  rest  who  know  not  God> 
and  obey  not  the  gospel, 

4  KING  is  a  person  advanced  to  the  highest  dignity;  in  this 
JTIL  sense  the  word  is  used  in  scripture,  and  in  our  common 
acceptation  thereof,  as  applied  to  men ;  and  more  particularlv 
it  denotes  his  having  dominion  over  subjects,  and  therefore  it 
is  a  relative  term  ;  and  the  exercise  of  this  dominion  is  confin- 
ed within  certain  limits  :  But,  as  it  is  applied  to  God,  it  denotes 
imiversal  dominion,  as  the  Psalmist  says,  God  is  King-  of  all 
the  earthy  Psal.  xlvii.  7.  in  this  respect  therefore,  it  is  proper- 
ly a  divine  perfection.  That  which  we  are  led  to  consider,  in 
this  answer,  is  how  Christ  is  more  especially  styled  a  King'^  as 

♦  See  Quest.  LV. 

demned  alreadv,  because  they  Iiave  not  believed  on  tlie  name  of  the  only  begoUeu 
Son  of  God."- 

It  is  maniU-st  from  the  various  reasons  which  have  been  sajifgested,  that  the 
atonement  of  Jesus  Clirist  is  iniiijitely  full,  or  sufficient  for  the  sulvation  of  all 
mankind,  if  tliey  would  but  cordially  receive  it,  and  that  the  want  of  such  an 
atonement,  is  not  the  reason,  wliy  all  are  not  saved. 

It  will  no  more  tijllow,  that  all  will  l>e  saved,  l>ecause  the  atonement  is  suffi- 
cient for  all,  than  it  would,  that  all  would  eat  of  the  marriage  supper  in  the  pa. 
rable,  because  it  was  sufficient  for  all,  and  all  were  invited.  This  parable  was 
designed  to  represent  the  gospel  and  its  invitations, — As  tliosc,  who  neglected 
the  invitation,  never  tagted  of  the  supper,  altliough  the  provisions  were  plentiful 
tbr  all ;  so  the  scriptures  teach,  that  many  will  not  comply  with  the  terms  and 
invitations  of  the  gospel,  and  partake  of  its  blessings,  although  the  atonement  \% 
abundantly  sufficient  iur  all.  For  the  Saviour  declares,  tiiat"  many  are  called,  but 
tew  are  cliosen,  and  strait  is  the  gate  and  narrow  is  the  way  which  lendeth  unto 
life,  and  few  there  be  that  find  it."  Coskkcticvt  Evang.  Mao. 

Such  interpretation  of  Scripture  does  not  require  the  admission  that  the  atonement  was  ab- 
solutely indefinite.  Christ  niinht  know  his  sheep  and  die  tor  th«m.  and  vet,  by  the  sapie  cov<, 
«.«iit  or  purpose  tirccure  terms  for  others  vvliicli  Lc  k-it w  ihcv  would  rr^ect. 


S52  or  CHRIST'S  kingly  offick.    ' 

Mediator.  Divines  generally  distinguish  his  kingdom  into  that 
which  is  natural,  and  that  which  is  Mediatorial ;  the  former  is 
founded  in  his  deity,  and  not  received  by  commission  from  the 
Father,  in  which  respect  he  would  have  been  the  Governor  of 
the  world,  as  the  Father  is,  though  man  had  not  fallen,  and 
there  had  been  no  need  of  a  Mediator ;  the  latter  is,  what  we 
are  more  especially  to  consider,  namely,  his  Mediatorial  king- 
dom, which  the  Psalmist  intends,  when  he  represents  the  Fa- 
ther, as  saying,  l^et  have  I  set  nuj  King  upon  my  holy  hill  of 
Zio77^  Psal.  ii.  6. 

The  mediod  in  which  we  shall  speak  concerning  Christ's 
Kingly  office,  shall  be  by  shewing  who  are  the  subjects  thereof; 
the  manner  of  his  governing  them  ;  and  the  various  ages  in 
which  this  government  is,  or  shall  be  exercised  ;  together  with 
the  different  circumstances  relating  to  the  administration  of  his 
government  therein. 

I.  Concerning-  the  subjects  governed  by  him.  These  are  ei- 
ther his  people  or  his  eiiem'ies ;  the  former  of  these  arc,  indeed, 
by  nature,  enemies  to  his  government,  and  unwilling  to  subject 
themselves  to  him,  but  they  are  made  willing  in  the  day  of  his 
power,  are  pleased  with  his  government,  and  made  partakers  of 
the  advantages  thereof;  the  latter,  to  wit,  his  enemies  are  for- 
ced to  bow  down  before  him,  as  subdued  by  him,  though  not 
to  him  ;  so  that,  with  i*espect  to  his  people  and  his  enemies,  he 
exercises  his  government  various  ways.  Which  leads  us  to 
consider, 

II.  The  manner  in  which  Christ  exercises  his  Kingly  gov- 
ernment; and  that, 

First,  With  respect  to  his  people.  This  government  is  ex- 
ternal and  visible,  or  internal  and  spiritual;  in  the  latter  of 
which  he  exerts  divine  power,  and  brings  them  into  a  state  of 
grace  and  salvation.  The  Church  is  eminently  the  seat  of  his 
government,  which  will  be  fiirthcr  observed  under  a  following 
answer  * ;  and  therefore,  at  present  we  shall  only  consider  them 
as  owning  his  government,  by  professing  their  subjection  to 
him,  and  thereby  separating  themselves  from  the  world;  and 
Christ  governs  them,  as  is  observed  in  this  answer,  by  giving 
them  officers,  laws,  and  censures,  and  many  other  privik-gts, 
which  the  members  of  the  visi'^le  church  are  made  partakers  of; 
of  which  more  in  its  proper  place. 

Tiiat  which  v/e  shall  principally  consider,  at  present,  is  Christ's 
exercising  his  spiritual  and  powerful  government  over  his  elect, 
hi  those  things  that  more  immediately  concern  their  salvation. 
And  here  we  may  obserx'e, 

1.  Their  character  and  temper,  before  they  are  brought,  in 
X  saving  way,  into  Christ's  kingdom.    There  is  no  difference 

*  See  quest.  LXII,  LXIII. 


<ii;  Christ's  kingly  office.  S53 

between  them  and  the  rest  of  the  world,  who  are  the  subjects 
of  Satan's  kingdom  ;  their  hcaits  are  by  nature,  full  of  enmity 
and  rebellion  against  him,  and  they  are  suffered  sometimes  to 
run  great  lengths  in  opposing  his  government,  and  their  lives 
discover  a  fixed  resolution  not  to  submit  to  him,  whatever  be 
the  consequence  thereof:  Other  lorda^  says  the  church,  have 
dominion  over  them^  Isa.  xxvi.  13.  theij  serve  divers  lusts  and 
pleasures^  Tit.  iii.  3.  rvalk  according-  to  the  course  of  this  worlds 
according  to  the  prince  of  the  power  of  the  air^  the  spirit  that 
710ZV  ivorketh  in  the  children  of  disobedience^  Eph.  ii.  2.  and 
some  of  them  have  reason  to  style  themselves,  as  the  apostle 
Paul  says  he  was  before  his  conversion,  1  Tim.  i.  15. 

Sometimes,  indeed,  they  meet  with  some  checks  and  rebukes 
of  conscience,  m  hich,  for  a  while,  put  them  to  a  stand ;  and 
they  seem  inclinable  to  submit  to  Christ,  as  being  afraid  of  his 
vengeance,  or  their  own  consciences  suggest  the  reasonableness 
thereof;  and  this  issues  in  some  hasty  resolutions,  aiising  from 
the  terror  of  their  own  thoughts,  or  the  prospect  of  some  ad- 
vantage, which  will  accrue  to  them  thereby,  whereby  their  con- 
dition may  be  rendered  better  than  what  they,  at  present,  ap- 
prehend it  to  be ;  and  this  extorts  from  them  a  degree  of  com- 
])liance  with  the  gospel-overture,  especially  if  Christ  would 
stoop  to  those  terms,  which  corrupt  nature  is  willing  to  conform, 
itself  to ;  or  make  those  abatements,  that  would  be  consistent 
with  their  serving  God  and  mammon.  In  this  cate,  they  are 
like  the  person  whom  our  Saviour  mentions,  who  being  called, 
replies,  I g'o^  Sir^  and  went  ?iot^  Matt.  xxi.  30.  Sometimes  they 
jjromise  that  they  will  submit  hereafter,  if  they  may  but  be  in- 
dulged in  their  course  of  life  for  the  present,  and,  like  Felix, 
would  attend  to  these  matters  at  a  more  convenient  season  ;  or, 
as  one  is  represented,  desiring  our  Saviour  that  he  might  first 
(fo  and  bury  his  father^  Matt.  viii.  21.  by  which  we  are  not  to 
miclerstand  his  performing  that  debt,  which  the  law  of  nature 
obliged  him  to  perform  to  a  deceased  parent,  w-hich  might  hav-e 
been  soon  discharged,  and  been  no  hindrance  to  his  following 
Christ :  but  he  seems  to  be  desirous  to  be  excused  from  follow- 
ing him  till  his  father  was  dead,  and  all  this  with  a  design  to 
gain  time,  or  to  ward  off  present  convictions,  his  domestic  af- 
fairs inclining  him  not  immediately  to  subject  himself  to  Christ, 
or  to  take  up  his  lot  with  him,  or  to  forsake  all  and  follow  him, 
though  he  was  not  insensible  that  this  was  his  duty.  This  is  the 
temper  and  character  of  persons  before  they  are  effectually  per- 
suaded to  submit  to  Christ's  government;  and  the  consequence 
hereof  is  oftentimes  their  not  only  losing  their  convictions,  but 
returning  with  stronger  resolutions  to  their  former  course,  and 
adding  greater  degrees  of  rebellion  to  their  iniquity. 

2.  There  are  several  methods  used,  by  Christ,  to  bring  sin- 


3p/i.  OP  CHRIST^S  KINGLY  0FF1C£. 

ners  into  subjection  to  him ;  some  of  which  are  principally  ob- 
jectionable, and,  though  not  in  themselves  sufficient,  yet  neces- 
sary to  answer  this  end.    Accordingly, 

(1.)  He  gives  them  to  understand  that  there  is  an  inevitable 
necessity  of  perishing,  if  they  persist  in  their  rebellion  against 
him,  as  our  Saviour  says.  Except  ye  repent^  ye  shall  all  likc- 
rvise  perish^  Luke  xiii.  3.  or,  as  it  is  said  elsewhere,  Who  hath 
hardened  himself  against  him.,  and  hath  prospered  P  Job  ix.  4» 
and  that  the  consequence  thereof  will  be,  that  those  his  etiemics 
that  tvould  not  that  he  should  reign  over  them.,  shall  be  brought 
forth.,  and  slain  before  him,  Luke  xix.  27.  And  this  is  not  only 
considered  in  a  gener.il  way,  as  what  other  sinners  are  given  tor 
expect,  but  impressed  ou  <he  conscience,  and  particularly  ap- 
plied to  himself,  whereby  he  is  convinced  that  his  present 
course  is  not  only  dangerous,  but  destructive,  and  fills  him  with 
that  distress  and  concern  of  soul,  which  is  the  beginning  of 
that  work  of  grace,  that  shall  afterwards  be  brought  to  perfec- 
tion. 

(2.)  Christ  holds  forth  his  golden  sceptre,  and  makes  a  pro- 
clamation to  sinners  to  return  and  submit  to  him,  and,  at  the 
same  time,  expresses  his  willingness  to  receive  all  that  by  faith, 
close  with  the  gospel-overture,  and  cast  themselves  at  his  feet 
with  sincere  repentance  :  thus  he  says,  Hiin  that  cometh  to  me, 
I  will  in  no  rvise  cast  out.,  John  vi.  ST.  and,  how  vile  soever  they 
have  been,  iheir  unworthiness  shall  not  be  a  bar  to  hinder  hisj 
acceptance  of  them. 

(3.)  He  also  shews  them  their  obligation  to  obey  and  sub- 
mit to  him,  as  their  rightful  Lord  and  Sovereign,  who  claims 
divine  worship  from  them,  Psal.  xlv.  11.  and  what  unanswer- 
able engagements  they  are  laid  under  hereunto,  from  all  that 
he  did  and  suffered  in  life  and  death,  whereby  he  not  only  ex- 
pressed the  highest  love,  but  purchased  to  himself  a  peculiar 
people,  who  must  own  him  as  their  King,  if  they  expect  to  reap 
the  blessed  fruits  and  effects  of  his  purchase,  as  a  Priest :  this 
Christ  convinces  them  of.    And, 

(4.)  He  represents  to  them  the  vast  advantages  that  will  at- 
tend their  subjection  to  his  government,  as  they  shall  not  only 
obtain  a  full  and  free  pardon  of  all  their  past  crimes,  and  be 
taken  into  favour  as  much  as  though  they  had  never  forfeited 
it,  but  he  will  confer  on  them  all  those  graces  that  accompany 
salvation,  and  advance  them  to  the  highest  honour ;  upon  which 
account  they  are  said  to  be  made  kings  and  priests  unto  God., 
Rev.  i.  6.  yea,  he  will  grant  them  to  sit  rvith  him  in  his  throne., 
Rev.  iii.  21.  not  as  sharing  any  part  of  his  Mediatorial  glory, 
but  as  being  near  to  him  that  sits  on  the  throne,  and  having 
all  those  tokens  of  his  regard  to  them  that  are  agreeable  to  their 
'oonditionj  or  the  rclatipn  they  stand  in  to  him,  as  subjects.  He 


OF  cubist's  kingi.y  office.  35*5 

presents  to  their  view  all  the  promises  of  the  covenant  of  grace, 
which  are  in  his  hand,  to  accomplish,  and  gives  them  giound 
to  expect  all  the  blessings  he  hath  purchased,  assures  them  that 
he  'will  admit  them  to  the  most  delightful  and  intimate  com- 
munion with  himself  here  ;  that  he  xviU  keep  them  from  falling-^ 
and,  in  the  end,  present  them  faultless  before  the  presence  of  his 
glory  xvith  exceeding  joy^  Jude,  ver.  14.  and  as  for  their  past 
follies,  ingratitude,  and  rebellion  against  him,  he  tells  them, 
that  these  shall  be  passed  over,  and  not  laid  to  their  chargCy 
Rom.  viii.  33.  for  their  confusion  and  condemnation,  how  ex- 
pedient soever  it  may  be  for  him  to  bring  them  to  their  remem- 
brance, to  humble  them,  and  enhance  their  love  and  gratitude 
to  him,  who  will,  notwithstanding,  forgive  them. 

(5.)  He  gives  them  to  understand  what  duties  he  expects 
from  them,  and  what  are  the  laws  that  all  his  subjects  are  obli- 
ged to  obey,  and  accordingly  that  he  will  not  give  forth  any 
dispensation  or  allowance  to  sin,  which  is  a  returning  again  to 
folly ;  neither  will  he  suffer  them  to  make  their  own  will  the 
rule  of  their  actions,  or  to  live  as  they  list,  nor  to  give  way  to 
carnal  security,  negligence,  or  indifference  in  his  service,  but 
they  must  be  always  pressing  forwards,  running  the  race  he 
has  set  before  them  with  diligence  and  industry,  that  they  be 
not  slothful^  but  foUorvers  of  them,,  who^  through  faith  and  pa- 
tience, inherit  the  promises,  Heb.  vi.  12.  and  not  only  so,  but 
fervent  in  spirit,  serving  the  Lord,  Rom.  xii.  11.  that  they  must 
have  a  zeal  for  his  honour,  as  those  that  appear  to  be  in  good 
earnest,  and  prefer  his  interest  to  their  own ;  and  that  this  must 
be  tempered  with  meekness,  lest,  whilst  they  seem  to  be  es- 
pousing his  cause,  they  give  ground  to  conclude  that  the  indul- 
ging their  irregular  passions  is  what  they  principally  design. 
As  for  the  obedience  he  demands  of  them,  it  must  be  univer- 
sal, with  their  whole  heart,  and  to  the  utmost  of  their  power; 
and  therefore  if  the  duty  enjoined  be  difficult,  they  must  not 
say,  as  some  of  his  followers  did,  This^  is  a  hard  saying,  who 
Can  hear  it  ?  John  vi.  60.  but  rather,  in  this  case,  depend  on 
his  grace  for  strength  to  enable  them  to  perform  it ;  and,  as 
they  are  to  obey  his  commanding  will,  so  he  tells  them  they 
must  submit  to  his  providential  will,  and  therein  glorify  his 
sovereignty,  and  reckon  every  thing  good  that  he  does,  inas- 
much as  it  proceeds  from  a  wise  and  gracious  hand,  and  is  ren- 
dered subservient  to  answer  the  best  ends,  for  his  glory  and 
their  advantage. 

Moreover,  he  tells  them,  that  whatever  obedience  they  mav 

be  enabled  to  perform,  they  must  ascribe  the  glorv  thereof  not 

to  themselves,  but  to  him,  as  he  is  the  Author  and  Finisher  of 

faith,  and  works  in  them  all  those  graces  that  he  requires  of 

it|\cm.    And,  when  they  have  thus  engaged  in  his  service,  and 


iGi56  OF  Christ's  kingly  office. 

their  faces  are  turned  heaven-ward,  he  obliges  them  never  t« 
think  of  returning  to  their  former  state  and  company,  or  sub- 
ject  themselves  to  the  tyranny  they  are  delivered  from :  as  the 
angel  ordered  Lot,  when  he  was  escaped  out  of  Sodom,  not  so 
much  as  to  look  back,  as  one  that  had  a  hankering  mind  to 
what  he  had  left  behind  him,-  or  like  the  Israelites,  who  longed 
for  the  onions  and  garlic,  and  the  flesh-pots  of  Egypt,  whea 
they  were  on  their  journey  towards  the  good  land,  which  God 
had  promised  them.  Thus  Christ  expects  that  all  his  subjects 
should  not  only  obey  him,  but  that  they  should  do  this  with 
unfainting  perseverance,  as  not  being  of  them  xcho  drcixv  back 
unto  perdition.,  but  of  them  that  believe  to  the  saving  of  the  sordy 
Heb.  X.  39.  Thus  concerning  their  present  obligations  and  fu- 
ture advantages,  together  with  the  duties  they  are  engaged  to 
perform ;  or  the  laws  of  Christ's  kingdom,  which  he  makes 
known  to  them,  before  they  are  brought  into  subjection  to  him. 

And  to  this  we  may  add,  that  he  not  only  presents  to  them  the 
bright,  but  the  dark  side  of  the  cloud,  and  sets  before  them  the 
many  difficulties  and  troubles,  they  are  like  to  meet  with  in  this 
world,  in  common  with  the  rest  of  his  subjects,  that  they  may 
not  hereafter  be  under  any  temptation,  to  complain  as  though 
they  were  disappointed,  when  things  go  otherwise  than  they 
were  given  to  expect :  as  with  one  hand  he  represents  to  their 
view  the  crown  of  life ;  so,  with  the  other,  he  holds  forth  the 
cross,  which  they  must  take  up  and  follow  him.  Matt.  xvi.  24. 
if  they  would  be  his  disciples.  He  does  not  conceal  from  them 
the  evils  they  are  like  to  meet  with  from  the  world,  but  tells 
them  plainly,  that  they  must  expect  to  be  hated  of  all  men  for 
his  name  sake.  Matt.  x.  22.  and  be  willing  to  part  with  all 
things  for  him,  especially  if  standing  in  competition  with  him ; 
so  that  he  xvho  loveth  father  or  mother^  son  or  daughter^  yea, 
his  oxvn  life^  more  than  him^  is  not  rvorthy  of  him^  ver.  2>7y  com- 
pared with  Luke  xiv.  26.  and,  that  self-denial  must  be  their 
daily  exercise,  that  no  idol  of  jealousy  must  be  set  up  in  their 
hearts  ,•  no  secret  or  darling  lust  indulged,  as  being  not  only- 
contrary  to  the  temper  and  disposition  of  his  subjects,  and  a 
dishonour  to  their  character,  but  inconsistent  Avith  that  supreme 
love  that  is  due  to  him  alone :  he  also  warns  them  not  to  hold 
any  confederacy  with  his  enemies,  strictly  forbids  them  to  make 
any  covenant  with  death  and  hell,  and  requires  that  all  former 
covenants  therewith  should  be  disannulled  and  broken,  as  con- 
taining a  tacit  denial  of  their  allegiance  to  him. 

Thus  concerning  the  methods  which  Christ  useth  in  an  ob- 
jective way,  to  bring  his  people  to  his  kingdom.  But  these  are 
not  regarded  by  the  greatest  part  of  those  that  sit  under  the 
sound  of  the  gospel ;  nor,  indeed,  are  they  effectual  to  answer 
this  end  in  any,  till  he  is  pleased  to  incline  and  enable  them. 


OF  Christ's  kinglv  ofiice.  3^7 

fiy  his  power,  to  submit  to  him ;  he  must  first  conquer  them 
before  they  will  obey.  Before  this  they  had  no  more  than  an 
external  overture,  or  representation  of  things,  in  which  he  dealt 
\vith  them  as  intelligent  creatures,  in  order  to  their  becoming 
his  subjects  out  of  choice,  as  having  the  strongest  motives  and 
inducements  thereunto :  but  this  is  an  internal  work  upon  the 
heart,  whereby  every  thing,  that  hindered  their  compliance  is 
removed,  and  they  are  drav,-n  by  that  power,  without  which 
none  can  come  unto  him,  John  vi.  44.  their  hearts  are  broken, 
their  wills  renewed,  and  all  the  powers  and  faculties  of  their 
souls  inclined  to  subscribe  to  his  government,  as  king  of  saints. 
This  leads  us  to  consider, 

3.  How  persons  first  express  their  willingness  to  be  Christ's 
subjects;  what  engagements  they  lay  themselves  under,  and 
what  course  they  take  pursuant  thereunto. 

(1.)  They  cast  themselves  at  his  feet  with  the  greatest  hu- 
mility and  reverence,  being  sensible  of  their  own  vileness  and 
ingratitude,  and,  at  the  same  time,  are  gi-eatly  afifected  with  his 
clemency  and  grace,  who,  notwithstanding  their  unw^orthiness, 
invites  them  to  come  to  him  ;  which  they  do,  not  as  desiring  to 
capitulate,  or  stand  upon  terms  with  him,  but  the)'  are  willing; 
that  he  shovdd  make  his  own  terms,  like  one  that  sends  a  blank 
paper  to  his  victorious  prince,  that  he  might  write  upon  it  Avhat 
he  pleases,  and  expresses  his  willingness  to  subscribe  it.  This 
may  be  illustrated  by  the  manner  in  which  Benhadad's  ser- 
vants, when  his  army  was  entirely  ruined,  and  he  no  longer 
able  to  make  resistance  against  Ahab,  present  themselves  be- 
fore him  with  sackcloth  on  their  loins,  and  ropes  on  their  heads^ 
in  token  of  the  greatest  humility,  together  with  an  implicit  ac- 
knowledgment of  what  they  had  deserved ;  and  without  the 
usual  method  of  entering  into  treaties  of  peace,  the  only  mes- 
sage they  were  to  deliver  was,  I'/iy  servant  Bcnluulad  saith^  I 
pray  thee  let  me  live,  1  Kings  xx.  32.  Thus  the  humble  re- 
turning sinner  implores  forgiveness,  and  a  right  to  his  life,  as 
an  act  of  grace,  at  the  hand  of  Christ,  who  has  been  represen- 
ted to  him,  as  a  merciful  king,  and  read}-  to  receive  returning 
sinners. 

(2.)  This  subjection  to  Christ  is  attended  with  the  greatest 
love  to,  and  desire  after  him,  which  they  express  to  his  per- 
son, and  his  service,  as  well  as  those  rewards  that  attend  it,  be- 
ing constrained  hereunto  by  that  love  and  compassion,  which 
he  hath  shewed  to  them ;  and  by  those  just  ideas  whicli  they 
are  now  brought  to  entertain,  concerning  eveiy  thing  that  be- 
longs to  his  kingdom  and  interest. 

(3.)  They  consent  to  be  the  Lord's,  by  a  solemn  act  of  self- 
dedication,  or  surrender  of  themselves,  and  all  that  they  have, 
to  him,  as  seeing  themselves  obliged  so  to  do ;  and  thcrcfovt- 

Vol,.  II.  Z  2 


SS8  OF   CHRIST  S  KINGLY  OFFICE. 

they  desire  to  be  his,  to  all  intents  and  purposes,  his  entire!}'', 
and  for  ever. 

(4.)  Since  there  are  many  difficult  duties  incumbent  on 
Christ's  subjects,  and  many  blessings  which  they  hope  to  re- 
ceive, they  express  their  entire  dependance  on  him  for  grace, 
to  enable  them  to  behave  themselves  agreeably  to  the  obliga- 
tions they  are.  under,  that  they  may  not  turn  aside  from  him, 
or  deal  treacherously  with  him,  as  being  unsteadfast  in  his  cove- 
nant :  they  also  rely  on  his  faithfulness  for  the  accomplishment 
of  all  the  promises,  which  afford  matter  of  relief  and  encourage- 
ment to  them ;  and  this  is  accompanied  with  a  fixed  purpose, 
or  resolut  on  to  wait  on  him,  in  all  his  ordinances,  as  mean? 
appointed  by  him,  in  which  they  hope  to  obtain  those  blessings 
they  stand  in  need  of. 

(5.)  Tills  is  done  with  a  solemn  withdrawing  themselves 
from,  renouncing  and  testifying  their  abhorrence  of  those  to 
"whom  they  have  formerly  been  in  subjection,  whose  interest  is 
contrary  to,  aiid  subversive  of  Christ's  government.  These  they 
count  to  be  their  greatest,  yea,  their  only  enemies,  and  proclaim 
open  war  against  them,  and  that  with  a  fixed  resolution,  by  the 
grace  of  God,  to  pursue  it  to  the  utmost ;  like  the  courageous 
soldier,  who,  having  drawn  his  sword,  throws  2iw?iy  the  scab- 
bard, as  one  that  will  not  leave  off  fighting  till  he  has  gained 
a  complete  victory  ;  and  this  resolution  is  increased  by  that  ha- 
tred which  he  entertains  against  sin,  and  is  exercised  in  propor- 
tion to  it :  the  enemies  against  whom  he  engages,  are  the  world, 
the  flesh,  and  the  devil ;  the  motives  that  induce  him  thereunto 
are  because  they  are  enemies  to  Christ,  and  stand  in  the  way 
ol  his  salvation.  Nov.',  that  he  might  manage  this  warfare  ■with 
success,  he  takes  to  himself  the  whole  armour  of  God,  which 
the  apostle  describes,  Eph.  vi.  11—17.  which  is  both  offensive 
and  defensive.  And  he  also  considers  himself  as  obliged  to 
shun  all  treaties  or  proposals  made  by  them,  to  turn  him  aside 
from  Chi'ist,  and  all  correspondence  with  them,  and  to  avoid 
every  thing  that  may  ])ro^■e  a  snare  or  temptation  to  him,  or 
tend  to  Christ's  dishonour. 

And  to  this  v.e  may  add,  that  he  hath  a  due  sense  of  his  ob 
ligation,  to  endeavour  to  deliver  others  from  their  servitude  to 
sin  and  Satan,  to  encourage  those  who  are  almost  persuaded  to 
submit  to  Christ,  and  to  strengthen  the  hands  of  those  who  are 
already  entered  into  his  service,  engaged  with  him  in  the  same 
warfare  against  his  enemies,  ;md  pursuing  the  same  design, 
conducive  to  his  glory.  The  methods  he  takes  in  order  here- 
unto, are  truly  warrantable,  and  becoming  the  servants  of 
Christ ;  he  is  not  like  the  scribes  and  Pharisees,  who  were  very 
zealous  to  gain  proselytes  to  their  interest,  M'hich,  when  they 
had  done,  thc?j  made  them  two -fold  more  the  children  of  hell  than 


\ 


OF  Christ's  kingly  offick.  3;59. 

ihemsehes^  Matt,  xxiii.  15.  but  makes  it  his  business  to  con- 
vince those  he  converses  with,  that  they  are  subject  to  the 
greatest  tyranny  of  those  who  intend  nothing  but  their  ruin; 
that  they  serve  them  who  have  no  right  to  their  SL-rvice,  and,  that 
the  only  way  to  obtain  liberty,  is  to  enter  into  Christ's  service, 
and  then  they  will  h^  free  indeed,  John  viii.  36.  Moreover,  he 
endeavours  to  remove  those  prejudices,  and  answer  all  objec- 
tions which  Satan  usually  brings,  or  turnishes  his  subjects  with, 
against  Christ  and  his  government.  If  they  say,  with  the 
daughters  of  Jerusalem,  What  is  thij  beloved  more  than  another 
beloved?  he  has  many  things  to  say  in  his  commendation;  as, 
the  church  is  brought  in  using  various  metaphorical  expres- 
sions to  set  forth  his  glory,  and  he  joins  with  them  in  that  com- 
prehensive character  given  of  him,  wdiich  contains  the  sum  of 
all  that  words  can  express.  He  is  altogether  lovelif  ;  this  is  my 
beloved^  and  this  is  mij  friend^  0  daughters  of  yerusalem^  Cant. 
V.  9,  16.  This  concerning  the  way  in  which  Christ's  subjects 
engage  against,  and  oppose  Satan's  kingdom. 

But  let  it  be  f  irthcr  considered,  that  the  opposition  is  mu- 
tual :  when  persons  are  delivered  out  of  the  power  of  darkness, 
and  translated  into  Christ's  kingdom,  they  are  not  to  expect  to 
be  wholly  free  from  the  assaults  of  their  spiritual  enemies,  and 
these  oftentimes  gain  great  advantages  against  them  from  the 
remainders  of  corrupt  nature,  in  the  best  of  men.  The  devil  is 
represented,  l)y  the  apostle,  as  a  roaring  lion,  who  xvalketh  about 
seeking  whom  he  maif  devour,  1  Pet*  v.  8.  Sometimes  he  gives 
disturbance  to  Christ's  subjects,  by  inclining  men  to  exercise 
their  persecuting  rage  and  fury  against  the  ciiurch,  designing 
hereby  to  work  upon  their  fears  ;  at  other  times,  he  endeavours, 
as  it  were,  by  methods  of  bribery,  to  engage  unstable  persons 
in  his  interest,  by  the  overture  of  secular  advantage  ;  or  else  to 
discourage  some,  by  pretending  that  religion  is  a  melancholy 
thing,  that  the\-  who  embrace  it,  are  like  to  strive  against  the 
stream,  and  meet  with  nothing  but  what  will  make  them  un- 
easy in  the  woild.  This  opposition,  which  is  directed  against 
Christ's  kingdom,  proves  oftentimes  very  discouraging  to  his 
subjects  ;  but  there  are  attempts  of  another  nature  often  used 
to  amuse,  discourage,  and  destroy  their  peace,  by  taxing  them 
with  hypocrisy,  and  pretending,  that  all  their  hope  of  an  inter- 
est in  Christ's  favour  and  protection,  is  but  a  delusion,  and 
therefore  it  had  been  better  for  them  not  to  have  given  in  their 
names  to  him,  since  the  only  consequence  thereof  will  be  the 
aggravating  their  condemnation.  If  the  providences  of  (iod  be 
dark  and  afflictive,  he  endeavours  to  suggest  to  them  hard 
thoughts  of  Christ,  and  to  make  them  question  his  goodness, 
and  faithfulness,  and  to  say,  with  the  Psalmist,  Verily,  I  have 
'learned  mv  heart  in  va'viy  and  have  washed  my  hands  in  inno- 


560  OF  CHRIST  S  KINGLY  OFFICK. 

cency,  Psal.  Ixxiii.  13.  and,  when  God  is  pleased,  at  any  time, 
for  wise  ends,  to  deny  them  his  comforting  presence,  the  ene- 
my is  ready,  on  this  occasion,  to  persuade  them,  as  the  Psalm- 
ist represents  some  speaking  to  the  like  purpose,  that  there  is 
no  help  for  them  in  God^  Psal.  iii.  2. 

These  methods  are  often  used,  by  the  enemies  of  Christ's 
kingdom,  to  weaken  the  hands  of  his  subjects,  whereby  the  ex- 
ercise of  their  graces  is  often  interrupted,  and  they  ai-e  hurried 
into  many  sins,  through  the  violence  of  temptation;  neverthe- 
less they  shall  not  wholly  revolt.  Grace  may  be  foiled,  and 
weakened  thereby,  but  it  shall  not  be  utterly  extinguished;  for, 
though  they  be  guilty  of  many  failures  and  miscarriages,  which 
discover  them  to  be  in  an  imperfect  state,  yet  they  are  preser- 
ved from  relapsing  into  their  former  state ;  and  not  only  so,  but 
are  often  enabled  to  prevail  against  their  spiritual  enemies,  in 
which  the  concern  of  Christ,  for  their  good,  eminently  disco- 
vers itself;  and,  if  the  advantage  gained  against  them  be  occa- 
sioned by  their  going  in  the  way  of  temptation,  or  not  being  on 
their  guard,  or  using  those  means  that  might  prevent  their  be- 
ing overcome  thereby,  this  is  over-ruled  by  Christ,  to  the  hum- 
bling and  making  them  more  watchful  for  the  future ;  or  if 
God  has  left  them  to  themselves,  that  he  may  shew  them  the 
sin  and  folly  of  their  self-confidence,  or  reliance  on  their  own 
strength,  this  shall  be  a  means  to  induce  them  to  be  more  de- 
pendent on  him  for  the  future,  as  well  as  importunate  with 
him,  by  faith  and  prayer,  for  that  grace,  which  is  sufficient  to 
prevent  their  total  and  final  apostasy,  as  well  as  to  recover  them 
from  their  present  back-slidings.  And  these  many  weaknesses 
and  defects,  which  gave  them  so  much  uneasiness,  will  induce 
them  to  sympathize  with  others  in  the  like  condition ;  and  the 
various  methods  which  Christ  takes  for  their  recover}^,  will 
render  them  skilful  in  directing  others  how  to  escape,  or  dis- 
entangle themselves  from  this  snare,  in  which  they  have  been 
taken,  and  which  has  given  them  so  much  uneasiness. 

We  might  here  have  enlarged  on  that  particular  branch  of 
this  subject,  wdiich  respects  the  warfare  that  is  to  be  carried  on 
by  every  one  who  lists  himself  under  Christ's  banner,  and  owns 
him  to  be  his  rightful  Lord  and  Sovereign,  which  takes  up  a 
very  considerable  part  of  the  Christian  life;  as  he  is  said  to 
•wrestle  not  only  ag-ainst  Jiesh  and  blood,  but  ag-ainst  principali- 
ties,  ag'ainst  poxvers,  against  the  rulers  of  the  darkness  of  this 
xvorld,  and  against  spiritual  xinckedness  i?i  high  places,  Eph.  vi. 
12.  and  elsewhere  we  read  of  the  fiesh  lusting  against  the  Spi- 
rit, and  the  Spirit  against  the  flesh.  Gal.  v.  1 7.  But  this  wiK 
be  considered  under  a  following  answer,  in  which  we  shall  be 
tr^  to  speak  of  the  imperfection  of  sanctification  iu  believers, 


OF  CHRIST  S  KINGtY  Off ieii«  361 

together  with  the  reasons  thereof;*  and  therefore  we  pass  it 
over  at  present,  and  shall  proceed  to  consider, 

4.  How  Christ  deals  with  his  subjects  after  he  has  brought 
them  hitherto,  and  inclined  and  enabled  them  to  submit  to  his 
government :  this  is  expressed  in  the  answer  we  are  explaining, 
in  the  following  heads. 

(1.)  He  rewards  their  obedience.  This  supposes  that  he 
requires  that  they  should  obey  him,  and  that  their  obedience 
should  be  constant  and  universal,  otherwise  they  deserve  not 
the  character  of  subjects ;  and,  as  to  what  concerns  the  regard 
of  Christ  to  this  obedience,  though  herein  men  are  not  pi-ofita- 
ble  to  God,  as  they  are  to  themselves,  or  to  one  another,  yet  it 
shall  not  go  unrewarded.  The  blessings  which  Christ  confers 
on  them  are  sometimes  styled  a  reward,  inasmuch  as  there  is 
a  certain  connexion  between  their  duty  and  interest,  or  their 
obeying  and  being  made  blessed,  which  blessedness  is  properly 
the  reward  of  what  Christ  has  done,  though  his  people  esteem  it 
as  an  act  of  the  highest  favour ;  in  this  sense  he  rev/ards  their 
obedience,  and  that  either  by  increasing  their  graces,  and  esta- 
blishing their  comforts  here  ;  or  by  bringing  them  to  perfection 
hereafter.  But  inasmuch  as  their  obedience  is,  at  present,  very 
imperfect,  which  tends  very  much  to  their  reproach,  and  af- 
fords matter  of  daily  humiliation  before  God,  it  is  farther  ad- 
ded, 

(2.)  That  Christ  corrects  them  for  their  sins.  This  is  in- 
serted among  the  advantages  of  his  government,  though  it  is 
certain,  that  afflictions,  absolutely  considered,  are  not  to  be  de- 
sired ;  nevertheless,  since  they  are  sometimes  needful^  1  Pet.  i. 
6.  and  conducive  to  our  spiritual  advantage,  they  are  included 
in  this  gracious  dispensation,  which  attends  Christ's  govern- 
ment, as  by  these  things  men  live,  Isa.  xxxviii.  16.  How  much 
^soever  nature  dreads  them,  yet  Christ's  people  consider  them 
as  designed  for  their  good,  and  therefore  not  only  submit  to 
them,  but  conclude  that  herein  he  deals  with  them.  As  we  arc 
far  from  blaming  the  skilful  chirurgeon,  who  sets  a  bone  that 
is  out  of  joint,  or  cuts  off  a  limb,  when  it  is  necessary  to  save 
our  lives,  though  neither  of  these  can  be  done  without  great 
pain  :  thus  when  God  visits  our  transgressions  with  the  rod, 
and  our  iniquities  with  stripes,  we  reckon  that  he  deals  with  us 
as  a  merciful  and  gracious  Sovereign,  and  not  as  an  enemy, 
since  his  design  is  to  heal  our  backslidings,  and  prevent  a  worse 
evil  from  ensuing  thereby, 

(3.)  He  preserves  and  supports  his  subjects  under  all  their 
temptations  and  sufferings.  There  are  two  sorts  of  temptations 
mentioned  in  scripture,  to  wit,  such  as  are  merely  providential, 
which  are  designed  as  trials  of  faith  and  patience  ;  as  when  the 

*  See  Qw$t.  LXXriIf 


362  OT  Christ's  KiiiGLY  office. 

apostle  says,  My  brethren^  count  it  all  joy  when  ye  fall  into  di- 
vers temptations^  knoxoing  this^  that  the  trial  of  your  faith  ivork- 
eth  patience^  James  i.  2,  3.  and  elsewhere  the  apostle  Paul, 
speaking  of  the  persecutions  which  he  met  with  from  the  Jews, 
calls  them  temptations^  Acts  xx.  19.  But,  besides  these,  there 
are  other  temptations  which  arise  from  sin,  Satan,  and  the 
world,  whereby  endeavours  are  used  more  directly  to  draw 
Christ's  subjects  from  their  allegiance  to  him  :  thus  it  is  said. 
Every  man  is  tempted^  when  he  is  draxun  arvay  of  his  own  lusty 
and  enticed^  James  i.  14.  and  elsewhere,  They  that  xvill  be  rich, 
that  is,  who  use  indirect  means  to  attain  that  end,  or  make  this 
the  grand  design  of  life,  fall  into  te?nptationy  and  a  snare^  and 
into  }nany  foolish  and  hurtful  lusts ^  xvhich  droxvn  men  in  de- 
struction and  perdition^  1  Tim.  vi.  9.  and  the  devil,  who  has  a 
great  hand  in  managing  these  temptations,  and  solicits  us  to 
comply  therewith,  is,  for  that  reason,  called,  by  way  of  emi- 
nency,  the  tempter^  1  Thes.  iii.  5.  and  Matt.  iv.  3.  In  both  these 
respects,  believers  are  exposed  to  great  danger,  by  reason  of 
temptations,  and  need  either  to  be  preserved  from,  or  support- 
ed under  them,  that  they  may  not  prove  their  rum ;  and  this 
Christ  does  in  managing  the  affairs  of  his  kingdom  of  grace  for 
his  people's  advantage,  and  herein  that  promise  is  fulfilled  to 
them.  There  hath  no  temptation  taken  you^  but  such  as  is  C07n- 
mon  to  man  ;  but  God  is  faithful^  who  xvill  not  suffer  you  to  be 
tempted  above  xvhat  ye  are  able^  but  xoill^  xuith  the  temptation 
also^  make  a  xvay  to  escape^  that  ye  may  be  able  to  bear  it^  1  Cor. 

x;  13. 

(4.)  Christ  powerfully  orders  all  things  for  his  own  glory, 
and  his  people's  good,  as  they  are  said  to  work  together  for 
good^  Rom.  viii.  28.  and  herein  his  wisdom,  as  well  as  his  good- 
ness, is  illustrated.  Sometimes,  indeed,  they  cannot  see  from 
the  beginning  of  an  afflictive  providence  to  the  end  thereof,  or 
what  advantage  God  designs  thereby ;  herein  we  may  apply 
those  words  of  our  Saviour  to  Peter,  though  spoken  with  ano- 
ther view.  What  I  do^  thou  knoxvest  not  now^  but  thou  shall 
know  hereafter^  John  xiii.  7.  This  will  eminently  appear,  when 
they  shall  see  how  every  step  which  Christ  has  taken  in  the 
management  of  his  government,  has  had  a  subserviency  to  pro- 
mote their  spiritual  advantage  hereafter.  Thus  we  have  con^ 
sidered  how  Christ  executes  his  Kingly  office,  more  especially 
towards  his  people,  who  are  his  faithful  subjects. 

Secondhj^  We  are  now  to  speak  concerning  the  exercise  of 
Christ's  Kinglv  government  towards  his  enemies.  He  is,  as 
has  been  before  observed,  their  King;  not  by  consent,  or  vo- 
luntary subjection  to  him,  nor  do  they  desire  to  own  his  autho- 
rity, or  yield  obedience  to  his  laws ;  but  they  are,  notwith- 
standing,'to  be  reckoned  the  subjects  of  his  government ;  which 
is  exercised, 


OF  CHRIST  S  KINGLY  OFFICE.  3S5 

1.  In  setting  bounds  to  their  power  and  malice,  so  that  they 
<unnot  do  what  they  would  against  his  cause  and  interest  in 
the  world.  How  far  soever  he  may  suffer  tliem  to  proceed  to 
the  disadvantage  of  his  people ;  yet  he  is  able  to  crush  them  in 
a  moment ;  and,  when  he  sees  their  rage,  and  how  they  set 
themselves  against  him  with  their  combined  force,  and  insult, 
as  though  they  had  brought  their  designs  to  bear,  as  not  doubt- 
ing the  success  thereof,  he  tells  them  plainly,  that  thei/  imagine 
a  vain  tlihig^  and  that  he  that  sitteth  in  the  heavens  shall  laugh  ; 
the  Lord  shall  have  them  in  derision^  Psal.  ii.  1,  4.  and  the  rea- 
son is  very  obvious,  because  God  is  greater  than  man.  Though 
it  would  be  a  dishonour  to  him  to  sav,  that  he  is  the  author  of 
sin,  yet  it  redounds  to  his  glory,  that  he  sets  bounds  and  limits 
to  it,  and  over-rules  it  by  his  wisdom  to  his  own  glory ;  as  it 
is  said,  Surelt/,  the  ivrath  of  man  shall  praise  thee  ;  the  remain- 
der of  xvrath  shah  thou  restrain^  Psal.  Ixxvi.  10. 

2.  Christ  has  exercised  his  Kingly  government  in  gaining  a 
victory  over  his  enemies;  this  he  did,  when  he  spoiled  princi- 
palities and  poxvers^  and  made  a  shew  of  them  openly^  triumph- 
ing over  them  in  his  cross.  This,  indeed,  was  done  by  him, 
when  he  was  in  the  lowest  depths  of  his  sufferings,  and,  in  a 
more  eminent  degree,  exercised  his  Priestly  office;  yet,  in  some 
I'espects,  he  is  said,  at  that  time,  to  have  exercised  his  Kingly, 
and  that  in  a  very  triumphant  manner,  as  it  is  here  expressed ; 
and  elsewhere  he  is  said,  through  deaths  to  have  destroyed  him 
that  had  the  poxvei'  of  deaths  that  is^  the  dfvil,  Heb.  ii.  14.  here- 
by he  purchased  those  restraints  which  the  powers  of  darkness 
were  brought  under  more  than  they  were  before.  Satan's  chain 
was  hereby  shortened,  and  his  subjects  delivered  out  of  his 
hand,  being  ransomed  by  the  blood  of  Christ ;  and,  as  the  con- 
sequence thereof,  they  were  afterwards  persuaded  to  with- 
draw their  necks  from  that  yoke,  v/hich  they  were  formerly 
under,  by  the  power  of  that  grace  that  attended  the  preaching 
of  the  gospel,  whereby  they  were  subjected  to  Christ's  govern- 
ment. Moreover,  our  Saviour  tells  his  people,  that  he  had 
overcome  the  xvorld^  John  xvi.  Z^.  not  only  because  he  had  in 
his  own  Person,  escaped  the  pollution  thereof,  and  not  been  en- 
tangled in  its  snares,  nor  hindered  in  the  work  he  was  engaged 
in,  by  the  afflictions  and  injurious  treatment  that  he  met  with 
trom  it,  but  as  he  procured  for  them  those  victories  over  it, 
whereby  they  shall  be  made  more  than  conquerors  through  him 
that  loved  them. 

3.  Christ's  kingly  government  is,  and  shall  more  eminently 
appear  to  be  exercised  towards  his  enemies,  in  punishing  them 
for  all  their  rebellions  against  him.  There  are  reserves  of  ven- 
geance laid  up  in  store,  and  more  \ials  of  wrath,  which  shall 
be  poured  forth  on  Satan,  and  all  the  powers  of  darkness,  which 


S$4  OF  Christ's  kingly  omice. 

they  are  not  without  some  terrible  apprehensions  of,  I'roin  tlm' 
knowledge  they  have  of  God  as  a  just  judge;  upon  which  ac- 
count they  are  said  to  believe  and  tremble,  James  ii.  19.  and 
as  for  all  his  other  enemies,  he  will  break  them  with  a  rod  of 
iron  ;  he  xvill  dash  them  in  pieces  like  a  potter^ s  vessel^  Psal.  ii, 
9.  or  bring  them  forth,  and  slay  them  before  him,  Luke  xix. 
27.  Thus  concerning  the  manner  how  Christ's  kingly  govern- 
ment hath  been  exercised,  both  towards  his  people  and  his  ene- 
mies ;  and  this  leads  us  to  consider., 

III.  The  various  seasons,  or  ages,  in  which  Christ's  kingly 
government  has  been,  or  shall  be  exercised,  together  with  the 
different  circumstances  relating  to  the  administration  of  it 
therein.  As  soon  as  ever  man  fell,  and  thereby  stood  in  need 
of  a  mediator  to  recover  him,  Christ  was  revealed,  as  one  who 
had  undertaken  his  recovery,  and,  as  a  victorious  king,  who 
should  break  and  destroy  that  power,  that  had  brought  him 
into  subjection  to  it.  Now  there  are  various  periods,  or  sea- 
sons, in  which  he  has  executed  his  kingly  office,  or  shall  con- 
tinue so  to  do. 

1.  He  did  this  before  his  incarnation,  during  v/hich  time  his 
government  was  visible,  as  to  the  effects  thereof,  as  extended 
to  ail  those  who  wei-e  saved  under  the  Old  Testament-dispen* 
sation  :  they  v/ere  subdued  and  defended  by  his  divine  power, 
that  was  then  exerted,  as  M-ell  as  discharged  from  condemna- 
tion, by  virtue  of  the  sacrifice,  which,  in  the  fulness  of  time^ 
he  was  to  offer  for  them.  We  have  already  shewed  how  he 
executed  his  prophetical  office  during  this  interval ;  *  now  we 
must  consider  him  as  exercising  his  kingly  office.  The  majes« 
tic  way  in  which  he  delivered  the  law  from  mount  Sinai,  was 
a  glorious  display  thereof;  and  the  Theocracy,  which  they 
were  under,  which  is  described,  in  scripture,  as  a  government 
distinct  from,  and  excelling  all  others  in  glory,  and  the  subser- 
viency of  it  to  their  salvation,  was  a  farther  evidence  that  he 
was  their  king.  This  he  evinced,  at  one  time,  by  his  appear- 
ance to  Joshua,  as  the  captain  of  the  Lord's  hosts ;  and  at  ano- 
ther time  it  was  represented  in  an  emblematical  way,  when  he^ 
was  seen  by  the  prophet  Isaiah,  as  sitting  upon  a  throne^  and 
his  train  jilling  the  temple.  And  in  the  book  of  Psalms,  he  is 
frequently  acknovv'ledged  by  the  church  as  their  king;  concern- 
ing whom  it  is  said,  Thij  throne^  0  God^  is  for  ever  and  ever ; 
the  sceptre  of  thij  kingdom  is  a  right  sceptre^  Psal.  xlv.  6.  and, 
in  many  other  places  he  is  described  as  the  King^  the  Lord  oj 
hosts,  not  only  as  predicting  the  future  exercise  of  his  govern- 
ment, but  as  denoting  what  he  was  at  that  time ;  concerning 
whom  it  was  said,  Is  not  the  Lord  in  Zion  ?  Is  not  her  King  in 
her  ?  Jer.  viii.  1 9.  And  when  God  declares  that  he  ha4  a4' 


OF  Christ's  kingly  office.  365i 

vanced  him  to  this  mediatorial  clignitA^,  and  set  kim  on  his  holy 
kill  of  Zton^  the  kings  and  judges  of  the  rurth  are  exhorted  to 
serve  him  ivithfear,  and,  in  token  ot  theii-  v.'illingness  to  be  his 
subjects,  to  /diss  the  Son^  lest  he  be  cingry^  and  theij  perish  from 
the  waij^  ivhen  his  wraih  is  kijidled  but  a  tittle^  Psal.  li.  6,  10, 12, 
2.  Alter  his  incarnation,  when  he  first  came  into  the  world, 
he  was  publickly  owned,  by  the  wise  men  (who  came  from  the 
East)  as  one  that  rvas  born  King  of  the  Jervs^  and  the  gifts  which 
they  presented  to  him  of  gold,  frankincense,  and  m3'rrh,  Matt. 
ii.  2.  compared  with  ver.  11.  the  best  presents  that  their  coun- 
try afforded,  were  designed  to  signify  that  homage  which  was 
due  to  him,  as  one  w  horn  God  had  appointed  to  be  the  King  of 
his  church,  though  his  external  mein,  and  the  circu:   stances  of 
his  birth,  contained  no  visible  mark  of  regal  dignity.    While  he 
conversed  with  his  people,  in  the  exercise  of  his  public  minis- 
try, he  gave  them  frequent  intimations  hereof,  vv  hen  descril^ing 
the  nature  of  his  kingdom,  as  spiritual,  and  not  of  this  world  ;^ 
and,  when  one  of  his  followers  addressed  him,  as  the  Son  of 
God^  and  the  King  of  Israel^  he  is  so  far  from  reproving  him, 
as  ascribing  to  him  a  glory  that  did  not  belong  to  him,  that  he 
not  only  commends  his  faith  that  was  expressed  herein,  but 
gives  him  to  understand,  that  he  should  have  a  greater  evidence 
of  this  truth,  when  he  should  see  the  heavens  opened^  and  the  an- 
gels of  God  ascending  and  descending  upon  him,  John  i.  49 — 51. 

And,  in  the  close  of  his  life,  when  he  entered  into  Jerusa- 
lem, with  a  design  to  give  himself  up  to  the  rage  and  fury  of 
his  enemies,  providence,  as  it  were,  extorted  a  confession  of 
his  regal  dignity,  from  the  unstable  multitude,  and,  at  the  same 
time  designed  to  fulfil  what  was  foretold  by  the  prophet  Ze- 
chariah,  when  he  says,  Rejoice  greatly,  0  daughter  of  Zion  ; 
shout,  0  daughter  of  Jerusalem  ;  behold,  thy  King  cometh  unto 
thee  ;  he  is  just,  and  having  salvation,  lowly,  and  riding  upon  an 
ass,  and  upon  a  colt,  the  foal  of  an  ass,  Zech.  ix.  9.  and  their 
saying,  Hosannah,  blessed  is  the  King  of  Israel,  that  cometh  in 
the  name  of  the  Lord,  John  xii.  13.  was  the  result  of  a  present 
conviction,  which  they  had  of  this  matter,  though  it  was  not 
long  abiding,  and  hereby  they  v/ere,  as  it  were,  condemned  out 
of  their  own  mouth.  And,  after  this,  when  Pilate  asked  him 
this  question,  in  plain  terms,  Art  thott  the  King  of  the  jews? 
he  publickly  professes  himself  to  be  so  ;  nevertheless,  he  gives 
him  to  understand,  that  his  kingdom  was  not  of  this  world,  upon 
this  account  the  apostle  says,  that  before  Pontius  Pilate  he  wit- 
nessed a  good  confession,  ^nd  styles  him,  King  of  kings,  and 
Lord  of  lords,  1  Tim.  vi.  13,  15. 

3.  Christ  still  executes  his  Kingly  office  in  that  glorified 
state,  in  which  he  now  is.  This  the  apostle  intimates,  when  al- 
luding to  the  custom  of  kings  in  their  solemn  triumphs  over 

VoT.  n.  3  A 


3.66  t)f   CHRIST  S  KINGLY  OFFICE. 

their  enemies,  (who  throw  medals  amongst  the  people  to  per- 
petuate the  remembrance  thereof,  and  bestow  donatives,  oi" 
peculiar  marks  of  favour  upon  this  occasion)  when  he  speaks 
of  him,  as  ascending  up  on  h'lg'li^  having  led  captivity  captive^ 
and  chen  g-iving'  gifts  unto  vie7i^  Eph.  iv.  8.  In  this  exalted 
state  there  are  undeniable  proofs  of  his  regal  dignity  in  the 
blessings  which  his  church,  in  this  world,  receives,  as  the  re- 
sult of  it  as  well  as  in  the  honours  that  are  paid  him  by  the  in- 
habitants of  heaven.  The  Socinians,  indeed,  will  not  allow  that 
he  executed  his  Kinglv  office  on  earth  :  but  this  is  contrary  to 
the  account  we  have  of  his  executing  it  in  his  humbled  state, 
as  above  mentioned;  therefore  we  must  suppose,  that  when 
Christ  entered  into  his  glory,  he  did  not  begin  to  reign ;  though, 
from  that  time,  he  has  exercised  his  government  in  a  different 
manner,  upon  the  account  whereof  the  gospel  dispensation, 
■which  ensued  thereon,  is  called,  by  way  of  eminence,  his  king- 
dom ;  and,  because  this  dispensation  began  upon  his  ascension 
into  heaven,  it  is  sometimes  called,  in  the  New  Testament,  the 
kingdom  of  heaven. 

I  need  not  add  much  concerning  the  present  exercise  of  his 
Kingly  government,  since  the  greatest  part  of  what  has  been 
said,  under  this  answer,  has  a  particular  regard  to  it.  It  was 
after  his  ascension  into  heaven  that  the  gospel-church  was  esta- 
blished, which  is  sometimes  called  his  visible  kingdom ;  then 
it  was  that  the  laws  and  ordinances,  by  which  it  was  to  be  go- 
verned, were  made  known  to  it,  together  with  the  peculiar  pri- 
vileges that  were  then  bestowed  upon  it,  as  the  effects  of 
Christ's  royal  bounty  :  then  the  Spirit  was  sent,  and,  by  his 
assistance,  the  gospel  was  preached  to  all  nations,  saving  grace 
plentifully  bestowed  on  multitudes,  who  were  enabled  to  sub- 
ject themselves  to  him,  as  King  of  saints ;  and,  in  this  manner, 
Christ  has  hitherto  exercised  his  Kingly  government,  and  will 
do  until  his  second  coming. 

Here  we  shall  take  occasion  to  consider  what  is  advanced, 
by  several,  concerning  Christ's  reigning  a  thousand  years  on 
earth,  which,  they  suppose,  will  intervene  between  the  present 
administration  of  the  affairs  of  his  kingdom,  and  the  saints 
reigning  with  him  in  heaven  for  ever.  This  opinion  has  not 
only  the  countenance  of  many  ancient  writers,  who  have  de- 
fended it,  but  it  seems  to  be  foimded  on  several  scriptures ;  so 
that  we  shall  be  led,  in  considering  this  subject,  rather  to  en- 
quire into  the  true  sense  of  those  scriptures,  that  speak  of 
Christ's  reigning  on  earth,  than  to  deny  that  he  will,  in  any 
sense,  reign  therein,  in  a  way  circumstimtially  different  from 
that  in  which  he  now  administers  the  affairs  of  his  kingdom. 
And  here  we  shall  consider  what  is  advanced,  by  some,  con- 
cerning this  mattei-,  who  assort  many  thing-s  relating  thereunto, 


OF  Christ's  kingly  office.  367 

wtiich  stand  in  need  of  stronger  arguments  to  defend  them, 
than  have  hitherto  been  brought ;  and  then  we  shall  consider 
how  far  we  have  ground,  from  scripture,  to  say,  tliat  Christ 
shall  reign  here  on  earth,  and  all  his  saints  that  shall  live 
therein,  with  him,  and  what  we  may  conclude  to  be  the  true 
sense  of  those  scriptures  that  are  brought  in  defence  of  Christ's 
j)ersonal  reign. 

The  opinions  of  those  that  treat  on  this  subject,  are  so  dif- 
ferent, that  to  speak  distinctly  to  them  all,  would  be  too  great 
a  diversion  from  my  general  design :  and  this  also  renders  it 
more  difficult,  to  lay  down  the  state  of  the  question  in  a  few 
words.  However,  I  shall  briefly  attempt  this ;  and,  that  we 
may  prooceed  with  greater  clearness,  shall  consider  what  is 
asserted,  by  several  writers,  concerning  Christ's  personal  reign 
on  earth,  which  shall  be  in  the  latter  end  of  the  world,  and  is 
to  continue,  from  the  time  that  it  commences,  a  thousand  years. 

(1.)  Some  have  supposed,  that  this  thousand  years'  reign  in- 
cludes in  it  the  whole  compass  of  time,  in  which  Christ  shall 
judge  the  world.   This  is  called,  indeed,  in  scripture,  a  day ; 
but  it  cannot  reasonably  be  supposed  that  it  shall  take  up  no 
more  than  the  space  of  twenty- four  hours;  and  therefore  they 
suppose,  that  it  shall  contain  the  space  of  a  thousand  yearSy 
which  they  found  partly  on  that  scripture,  in  Psal.  xc.  4.   A 
thousand  years  in  thy  sight  are  but  as  yesterday  -when  it  is  past; 
and  more  especially  on  the  apostle's  words,  in  2  Pet.  iii.  8.  One 
day  is  with  the  Lord  as  a  thousand  years ^  and  a  thousand  years 
as  one  day ;  and  this  they  apply,  in  particular  to  the  day  of 
judgment,  which  is  spoken  of  in  the  verse  immediately  fore- 
going-; and,  since  we  have  ground  to  conclude  that  this  shall 
be  done  on  earth,  and  also,  that,  when  Christ  judges  the  world, 
it  may  be  truly  said,  he  exercises  his  Kingly  office  in  a  most 
glorious  manner;  therefore  they  conclude,  from  hence,  that  this 
thousand  years'  reign  includes  in  it  all  the  time  that  he  will  take 
up  in  judging  the  world :  but,  even  in  this  matter,  all  do  not 
agree  in  their  sentiments  ;  for  some  think,  that,  in  this  judicial 
process,  none  are  to  be  judged  but  the  saints,  who,  being  ac- 
quitted I)y  him,  are  said  to  reign  with  him  ;  and,  in  order  here- 
unto, that  they  shall  be  raised  froni  the  dead,  which  they  sup- 
pose to  be  merait  by  the  first  resurrection^  and  that  the  rest 
shall  not  be  raised  till  the  thousand  vears  are  finished.  Rev. 
XX.  5.  But  this  seems  not  agreeable  to  the  account  we  have 
elsewhere,  in  scripture,  of  Christ's  raising  the  dead,  coming  to 
judgment,  and  determining  the  state,  both  of  the  righteous  and 
wicked,  as  what  is  to  be  done  in  or  near  the  same  time,  each 
of  these  being  distinct  branches  of  the  same  solemnity.    And 
that  which  makes  this  opinion  still  more  improbable,  is,  be- 
eause  in  the  same  scripture  in  which  we  have  an  account  of 


368  OF  Christ's  kingly  office. 

this  thousand  years'  reign,  it  immediately  follows,  that,  when 
these  years  shall  be  expired,  Satan  will  be  loosed  out  of  his 
prison,  and  suffered  to  deceive  the  nations  ^  and  then  we  read 
of  other  enemies  which  the  church  shall  have,  concerning  whom 
it  is  said,  that  they  shall  be  gathered  together  to  battle ;  and  it 
is  farther  said,  that  they  went  ^ip  on  the  breadth  of  the  earthy 
and  compassed  the  camp  of  the  saints  about^  and  the  beloved  city  ; 
and  all  this  is  to  be  done  between  the  end  of  the  thousand  years 
feign  and  the  general  judgment,  when  the  dead.,  small  and  great^ 
shall  be  raised,  the  books  opened,  and  all  judged  out  of  those 
things  that  are  xvritten  therein,  according  to  their  xvorks  ,*  there- 
fore this  opinion  concerning  the  thousand  years'  reign,  inclu- 
ding in  it  the  time  in  which  Christ  shall  appear,  in  this  lower 
world,  to  judge  his  saints,  does  not  seem  to  be  the  sense  of 
that  scripture  on  which  this  opinion  is  supposed  to  be  founded,. 
Rev.  XX.  12. 

(2.)  The  more  common  opinion,  which  is  defended  by  seve- 
ral ancient  and  modern  Chiliasts,  or  Millenaries,  as  they  are 
generally  called,  is,  that  our  Lord  jesus  Christ  shall,  some  time 
in  the  last  days,  before  he  comes  to  the  final  judgment,  appear 
in  this  lower  world,  in  his  humr.n  nature,  and  dwell  and  reign 
among  the  inhabitants  theieof,  in  such  a  way,  as  may  render 
it  a  kind  of  middle  state  between  that  which  the  church  is  now 
in,  and  heaven  j  more  glorious  than  the  former,  and  yet  very 
much  inferior  to  the  latter.    And  here  they  suppose, 

\st,  Tlir.t  there  are  several  things  w^iiich  shall  go  immediate- 
ly before  it,  as  tending  to  usher  in  tiie  glory  of  that  kingdom,, 
to  wit,  the  conversion  of  the  Jews,  which  is  to  be  effected  at 
once.  And,  in  order  hereunto,  some  conclude  that  the  dispen- 
sation of  miracles  shall  be  revived ;  which  they  argue  from 
hence,  in  that  all  the  remarkable  changes  that  have  formerly 
been  made  in  the  affairs  of  the  church,  have  been  introduced 
by  miracles ;  and  the  Jews,  more  than  any  other  nation  in  the 
world,  have  been  desirous  of  a  cqnviction  by  such  a  method 
as  this. 

Moreover,  it  is  also  supposed,  that,  at  the  same  time,  those 
ssriptures  that  foretel  a  greater  fulness  of  the  Gentiles,  or  the 
conversion  of  many,  who  still  remain  in  the  darkness  of  hea-> 
thenism,  shall  have  their  accomplishment  in  an  eminent  degree; 
and  this  shall  also  proceed  from,  and  be  attended  with  a  greater 
degree  of  the  effusion  of  the  Spirit,  and  the  consequence  here- 
of will  be  a  more  glorious  light  shining  throughout  the  world, 
than  has  ever  done  ;  and  thai  these  two,  the  Jews  and  Gentiles, 
shall  be  both  joined  together,  in  one  body,  under  Christ,  their 
visible  ancf  glorious  Head. 

Moreover,  some  suppose,  that  Jerusalem,  and  the  countries 
youi?<:l  about  it,  shall  be  the  principal  seat  of  this  kingdom,  tp 


OP  CHRIST*S  KINGLY  OFFlCt,  36© 

which  these  new  converts  shall  repair ;  so  thai,  as  there  the  glo- 
rious scenv^  of  the  gospel  was  first  opened,  in  that  part  of  the 
eaith,  the  glory  of  Christ's  personal  reign  shall  begin.  Others, 
to  this,  add,  that,  at  this  time,  the  temple  at  Jerusalem  shall  be 
buiii,  which  shall  far  exceed  that  which  was  built  by  Solomon, 
in  glory ;  and  that  the  New  Jerusalem  shall  be  also  built  and 
adorr.c:d  in  a  magnificent  way,  agreeable  to  what  is  said  of  it 
in  scripture,  Rev.  xxi.  which  they  understand  in  a  literal  sense. 
In  this  I  must  take  leave  to  differ  from  them,  though  not  in 
what  was  but  now  hinted,  concerning  the  conversion  of  the 
Jews,  and  the  fulness  of  the  Gentiles  going  before  it. 

2dly^  Though  some  suppose  that  the  general  conflagration, 
spoken  of  by  the  apostle  Peter,  2  Pet.  iii.  T,  13.  shall  be  after 
this  thousand  years  reign,  which  is  certainly  the  more  proba- 
ble opinion-;  yet  others  have  concluded,  that  it  shall  be  before 
it  and  that  the  nexv  earthy  wherein  dwelleth  righteousness^  which 
believers  according  to  God'' s  promise  look  for ^  shall  arise  out  of 
the  ruins  of  the  old.   Thus  a  late  writer  says,*  who  advances 
many  things  concerning  the  ante-diluvian  world,  as  well  as  this 
new  one,  with  an  elegr^ncy  of  style,  that  is  very  entertaining, 
and,  in  many  instances,  runs  counter  to  the  sentiments  of  all 
that  went  before  him,  than  which  a  more  ingenious  romance 
is  hardly  extant :  but  since,  for  the  most  part,  he  brings  in 
scripture  to  give  countenance  to  what  he  advances,  and  lays 
down  a  peculiar  scheme  concerning  this  Millenfiium,  I  cannot 
v.'holly  pass  it  over.    He  supposes,  that  the  reign  of  Christ,  on 
earth,  shall  be  ushered  in  by  a  general  conflagration,  in  which 
all  the  inhabitants  thereof  must  necessarily  be  consumed,  and 
the  world  reduced  into  a  second  chaos  by  fire ;   and,  as  his 
master  De  Cartes  describes  the  form  of  the  world  when  first 
created,  and  how  the  various  particles  of  matter  were  disposed, 
in  order  to  its  being  brought  to  that  perfection  to  which  it  ar- 
rived afterwards,  so  he  describes  the  form  to  which  the  world 
shall  be  framed ;  which,  when  done,  being  at  a  loss  to  find  out 
inhabitants  for  it,  he  supposes  that  the  dead  shall  be  raised ;  to 
which  he  applies  what  is  said  in  scripture  concerning  the  Jirst 
resurrection^  and  then  this  thousand  years  reign  begins  :  but  he 
is  more  at  a  loss,  as  might  easily  be  supposed,  to  account  for 
Gog  and  Magog,  the  enemies  of  the  church,  which  shall  give 
it  great  disturbance  at  the  close  thereof;  and,  since  he  cannot 
easily  suppose  them  to  be  raised  from  the  dead  for  this  end, 
he  fancies  that  they  shall  spring  out  of  the  earth ;  which  so 
much  embarrasses  his  scheme,  that,  whatsoever  scriptures  he 
brings  in  defence  of  it,  it  must  be  supposed  by  impartial  judges, 
^  be  attended  with  the  greatest  absurdities. 

*  Vi^-  BufTiet.  TeUuf.  TIiem\  Lib.  ir. 


i^rci  OF  Christ's  kingly  office. 


-Sdlif^  There  are  others,  who  suppose  that  the  general  confla- 
gration shall  not  be  till  the  end  of  the  thousand  years  reign  ; 
nevertheless  they  conclude,  that  the  dead  shall  be  raised,  and 
more  particularly  those  who  are  designed  to  reign  with  Christ. 
And,  with  respect  to  this,  the  sentiments  of  persons  are  some- 
"what  different,  inasmuch  as  some  suppose  that  none  shall  be 
raised,  at  this  time,  but  those  Avho  have  suffered  martyrdom 
for  Christ's  sake ;  and  that  this  is  the  meaning  of  that  expres- 
sion, I  satv  the  souls  of  them  that  xvere  beheaded  for  the  wit- 
ness of  fesus^  and  the  word  of  God^  and  they  lived  and  reigned 
a.  thousand  years,,  Rev.  xx.  4.  Others  suppose,  that  because 
many,  who  have  not  suffered  death  for  Christ's  sake,  have,  in 
other  respects,  passed  through  an  equal  number  of  persecu- 
tions and  reproaches  in  life,  and  were  ready  to  suffer  martyr- 
dom, had  they  been  called  to  it,  these  are  not  excluded  ;  and 
therefore  that  all  the  saints  shall  be  raised  from  the  dead,  as 
the  apostle  says.  The  dead  in  Christ  shall  rise  first,,  1  Thess. 
iv.  16.  that  is,  a  thousand  years  before  the  wicked;  and  that  this 
is  intended  by  what  is  styled  the  first  resurrection  ;  they  shall 
rise,  not  to  be  received  immediately  into  heaven,  but  shall  be 
first  openly  acknowledged,  and  acquitted  by  Christ,  the  Judge 
of  all,  and  then  reign  \s\A\  him  on  earth,  throughout  the  whole 
period  of  time. 

A^thlij,,  Others  suppose,  that,  during  this  thousand  years'  reign, 
the  public  ordinances  of  God's  worship,  namely,  the  preaching 
of  the  word,  and  the  administration  of  the  sacraments,  and  the 
present  order  and  discipline  of  churches,  shall  entirely  cease ; 
to  which  they  accommodate  the  sense  of  some  scriptures,  to  wit, 
that  in  which  it  is  suid,  concerning  the  New  Jerusalem,  that 
there  zvas  no  te7nple  therein  that  the  city  had  no  need  of  the  sun,, 
nor  of  the  vroon  to  shine  in  it,,  Rev.  xxi.  22,  23.  and  elsewhere, 
when  the  apostle  says,  that  the  church,  in  celebrating  the  Lord's 
Supper,  was  to  to  shew  forth  the  Lord^s  death  till  he  come,,  1 
Cor.  xi.  26.  they  suppose  that  the  meaning  is,  that  they  were 
to  do  this  till  he  shall  come  to  reign  on  earth,  and  no  longer. 

Sthly,,  There  are  some  who  entertain  very  carnal  notions  of 
the  saints  reigning  with  Christ,  inconsistent  with  perfect  holi- 
ness ;  and  speak  of  pleasures,  which  they  shall  then  enjoy,  that 
are  more  agreeable  to  Mahomet's  paradise,  than  the  life  of 
saints,  admitted  to  such  privileges,  which  they  suppose  them 
to  be  partakers  of.  And  some  proceed  yet  farther  in  their  wild 
and  ungrounded  fancies,  when  they  think  that  a  small  number 
of  the  M^icked  shall  be  left  in  the  world,  to  be,  as  it  were,  slaves 
to  them  ;  all  which  are  inconsistent  with  the  spirituality  of 
Christ's  kingdom.  Such  extremes  as  these,  many,  who,  have 
defended  Christ's  personal  reign  on  earth,  have  unwarily  run 
into ;  among  whom  there  are  some  ancjent  writers,  who  ha^-tr 


I 


Of  Christ's  kingly  oificl^  ^ff 

led  the  way  to  others,  who  speak  of  it  as  the  generally  receiv- 
ed opinion  of  the  fathers  in  the  tliree  first  centuries  * ;  but  these 
are  not  much  to  be  ch^jjended  on,  as  to  the  sense  they  give  of 
scripture,  any  more  than  those  who  have  lived  in  latter  ages, 
es]jecially  in  those  things  which  they  advance,  that  seem  to  be 
inconsistent  with  the  spirituality  of  Christ's  kingdom:  But  if 
this  account,  which  they  give  of  it,  appear  to  be  contrary  there-' 
unto,  what  they  farther  say  concerning  it,  and  others,  who  im- 
prove upon  their  scheme,  is  much  more  remote  from  it,  when 
they  speak  of  the  building  of  Jerusalem,  and  that  being  the 
principal  seat  of  Christ's  reign ;  and  of  several  things  relating 
to  it,  which  are  of  such  a  nature,  and  contain  so  great  a  re- 
proach on  Christ's  kingdom,  that  I  forbear  to  mention  them ; 
and  there  are  very  few  who  will  think  them  consistent  with  the 
character  of  saints.  This  gave  disgust  to  Augustin,  who,  at  lirst» 
adhered  to  this  opinion,  but  afterwards  was  justly  prejudiced 
against  it  f. 

Thus  we  have  given  a  brief  account  of  the  different  senti- 
ments of  many,  who  treat  in  their  writings  of  Christ's  personal 
reign,  of  which  some  are  maintained  by  persons  of  great  worth 
and  judgment,  and  seem  more  agreeable  to  the  sense  of  those 
scriptures,  that  are  brought  to  defend  them,  than  others ;  these 
ought  to  be  farther  considered,  that  it  may  appear  whether  they 

•  Justin  ,MiirtiiV  seems  to  speuk  of  it  not  onli/  as  ftis  o'cini  opiniov,  bvt  as  that  -which 
■was  generally  held  by  the  orthodox  in  Ids  day,  joins  the  belief  hereof -with  that  of  the 
resurrection  uf  the  dead,  and  supposes  it  to  be  founded  on  t/ie  ■writings  of  some  of  the 
propliets.  Vid.Jvstin  Martyr  Dialog,  cum.  Try  ph.  Jvd.  page  307.  'E>a  eT*,  x*/  s/t^k 
tun  opd'jyvivfjicyif  icoOa  TraDila.  Xptneivct,  Ktu  a-a/ixof  «tv*c  skt/v  ytvyi^idni  iTrtinySa.,  aai  ^Mfct  «7W 
fy  luxTH-h-HfA.  ctnoJ'o/unS^us'M  x.ii  K-oa-fM^o-n  km  TrKeLluv^tm,  ci  frpopurcu  ^l^()(lnK,KA^  Ho-^taf, 
Kitot  axw<  o/jLcKdyairn.  Jlndlrenxus  [Vid.advers.JIa,r.  Lib.  V.  cap.  3o.J  not  only  give* 
into  this  opinion,  but  intimates,  that  it  ivas  brought  into  the  church  before  his  titm, 
by  one  Fapias,  cotemporary  teith  Polycarp,  and  that  he  recieved  it  from  those  leha 
tiad  it  imparted  to  them  by  the  apostle  John :  But  Eitsebius,  Vid.  Euseb.  Hist.  £c- 
cles.  JJb.  III.  cap.  33.]  though  he  speaks  concerning  this  Papius,  an  one  -loho  -uxis 
intimate  •with  i'olycarp,  not-withstanding  represents  him  as  a  very  -tceak  man  ;  and 
therefore  there  is  little  credit  to  be  given  to  his  account  of  this  mutter,  as  agreecble 
to  the  apostle's  sentiments  or  -writings  ;  and  Irenxus  himself  in  the  place  before  men- 
tioned, cites  a  passage  out  of  the  same  author,  -which,  he  pretends,  he  received  from 
those  that  had  it  from  the  apostle  John,  concei-ni7ig  a  certain  time,  in  nvhich  tliere 
shall  be  7'iues,  -wliich  shall  prodtice  ten  thousand  branches,  and  each  of  these  as  many 
s-maller  branches ;  and  each  of  these  smaller  branches  have  ten  thousand  t-wigs,  and 
every  t-.vig  shall  bear  ten  thousand  clusters  ofgrapts,  andcx-ery  cluster  ten  tiiousand 
grapes  ;  -which  sheivs  that  the  man  -was  ready  to  s-w(.l!ow  any  fable  he  heard;  and,  if 
it  -was  told  him  so,  to  father  it  upon  the  apostle,  -which  discovers  ho-iv  little  credit  -ivas 
to  he  given  to  tvhat  he  says  concerning  this  opinion,  especially  as  he  explains  it,  as 
transmitted  to  the  church  by  the  apostle  John.  And  TertuHian  is  aUo  mentioned,  as 
giving  some  occasional  hints,  -ufuch  she-w  that  he  was  of  this  opinion.  And  Eactan- 
tius,  -who,  in  his  Ciceronian  sU/le,  describes  the  happy  condition  that  the  church  shall 
bt  in,  f -without  having  much  regard  to  those  sftiriiual  privilrges  that  it  shall  enjoy, 
in  -wiiiih  sense  the  predictions  of  the  prophets,  conceiiiing  it,  are  principally  to  be  vii- 
deistoodj  takes  his  plan  more  t specially  from  some  tlungs  that  are  said  concertiifig 
it,  in  the  SybiHiiie  oracles.  Vid.  Lanctant.  de  vita  beat.  JJb.  Vlf.  cap.  24.  ^  Epitom. 
«^l^  \rul.A:'g.dcCiv.Dei.Lib.XX.cap.7. 


.572  OF  Christ's  kingly  ofiice. 

are  just  or  no.  As  for  those,  which  can  hardly  be  called  any 
other  than  romantic,  and  have  litde  more  to  support  thtm,  dian 
the  ungrounded  conjecture  of  those  who  advance  them,  and  are 
so  far  from  agreeing  with  the  general  scope  and  design  of  scrip- 
ture, that  they  contain  a  reflection  on  the  methods  of  Christ's 
government,  rather  than  an  expedient  to  advance  it ;  these  car- 
ry in  themselves  their  own  confuta.tion,  and  nothing  farther 
need  be  said  in  opposition  to  them. 

Before  we  proceed  to  consider  how  far  Christ's  reign  on  earth 
may  be  defended,  and  in  what  other  respects  several  things, 
which  are  asserted,  relating  to  some  circumstances,  that  they 
suppose,  wilt  attend  it,  do  not  seem  to  be  sufficiently  founded 
on  scripture,  we  shall  take  leave  to  premise  some  things,  in  ge- 
neral, relating  to  the  method  in  which  this  subject  ought  to  be 
managed. 

1.  So  far  as  the  scripture  plainly  gives  countenance  to  this 
doctrine  in  general,  viz.  that  the  administration  of  Christ's  go- 
vernment in  this  lower  world,  shall  be  attended  with  great  glo- 
ry, and  shall  abundantly  tend  to  tiie  advantage  of  his  church, 
this  is  a  subject  of  too  great  importance  to  be  passed  over  with 
neglect,  as  though  we  had  no  manner  of  concern  therein,  or  it 
were  a  matter  of  mere  speculation ;  for  certainly  all  scripture 
is  written  for  our  learning,  and  ought  to  be  studied  and  improv- 
ed by  us,  to  the  glory  of  God,  and  our  own  edification.  And 
as  for  those  texts  that  speak  of  Christ's  government,  as  exer- 
cised in  this  world,  they  contain  matters  in  them  not  only  aw- 
ful and  sublime,  but  our  having  just  ideas  thereof,  will  be  a  di- 
rection to  our  faith,  when  we  pray  for  the  further  advancement 
of  Christ's  kingdom,  as  we  are  bound  daily  to  do. 

2.  We  must  take  heed  that  we  do  not  give  too  great  scope 
to  our  fancy,  by  framing  imaginary  schemes  of  our  own,  and 
then  bringing  in  scripture,  not  without  some  violence  offered 
to  the  sense  thereof,  to  give  countenance  to  them;  nor  ought 
we  to  acquiesce  in  such  a  sense  of  scripture,  brought  to  support 
this  doctrine,  as  is  evidently  contrary  to  other  scriptures  or  t» 
the  nature  and  spirituality  of  Christ's  government. 

3.  We  must  take  it  for  granted,  that  some  of  those  scriptures, 
which  relate  to  this  matter,  are  hard  to  be  understood,  and 
therefore  a  humble  modesty  becomes  us,  in  treating  on  this 
subject,  rather  than  to  censure  those  who  differ  from  us,  as 
though  they  were  departed  from  tlpt  faith,  which  is  founded 
on  the  most  obvious  and  plain  sense  of  scripture,  especially  if 
they  maintain  nothing  that  is  derogatory  to  the  glory  of  Christ; 
which  rule  we  shall  endeavour  to  observe,  in  what  remains  to 
be  considered  on  this  subject.  And  since  most  allow  that  there 
is  a  sense,  in  which  Christ's  kingdom  shall  be  attended  with 


OF  Christ's  kingly  oi  fice.  37L 


greater  circumstances  of  glory  than  It  is  at  present,  ■vve  shall  pro- 
ceed to  shew, 

(1.)  How  Christ's  kingdom  shall  be  advanced,  in  this  lower 
world,  beyond  what  it  is  at  present,  and  that  in  such  a  way  as 
agrees  very  well  with  the  sense  of  several  scriptures  relating 
thereunto,  without  giving  into  some  extremes,  which  many  have 
done,  who  have  plead  for  Christ's  personal  reign  on  earth,  iri 
such  a  way,  in  which  it  cannot  easily  be  defended.  \v'e  freely 
own,  as  what  we  think  agreeable  to  scripture, 

Ist^  That,  as  Christ  has,  in  all  ages,  displayed  his  glory,  as 
King  of  the  Church,  as  has  been  before  observed;  so  we  have 
groimd  to  conclude,  from  scripture,  that  the  administration  of 
of  his  government  in  this  world,  before  his  coming  to  judgment, 
will  be  attended  with  greater  magnificence,  more  visible  marks 
of  glory,  and  various  occiuTences  of  providence,  that  shall  tend 
to  the  welfare  and  happiness  of  his  church,  in  a  greater  degree, 
than  has  hitherto  been  beheld,  or  experienced  by  it,  since  it  was 
first  planted  by  the  apostles,  after  his  ascension  into  heaven ; 
which  we  think  to  be  the  sense  in  general,  of  those  scriptures, 
both  in  the  Old  and  New  Testament,  which  speak  of  the  latter- 
day  glory.     Some  of  the  prophets  seem  to  look  farther  than  the 
first  preaching  of  the  gospel,  and  the  glorious  display  of  Christ's 
government  that  attended  it,  which  was,  in  part,  an  accomplish- 
ment of  some  of  their  predictions  relating  hereunto,  inasmuch 
as  there  are  some  expressions,   which  they  make  use  of,  that 
seem  as  yet  not  to  have  had  their  accomplishment :  Thus  the 
prophet  Isaiah,  when  he  speaks  of  the  glory  of  the  Lord  as  aris- 
ing^ and  being  seen  xipon  the  church,  and  the  Gentries  coming 
to  this  light,  and  kings  to  the  brightness  thereof.  Isa.  Ix.  1.  ^ 
^eq.  and  many  other  things  to  the  same  purpose,  which  denote 
the  glorious   privileges  that  the  gospel-church   should   enjoy  : 
Though  this,  in  a  spiritual  sense,  may,  in  a  great  measure,  be 
supposed  to  be  already  accomplished ;  yet  there  are  other  things, 
which  he  fortels  concerning  it,  which  do  not  yet  appear  to  have 
had  their  accomjjlishment :  as  when  he  says,   that  thy  gates 
shall  be  open  continually  ;  they  shall  not  be  shut  day  nor  fiigfit, 
jir     ver.  11.  And  the  same  mode  of  speaking  is  used,  concerning 
i     the  New  Jerusalem,  in  Rev.  xxi.  25.  as  denoting  the  church's 
i^    being  perfectly  free  from  all  those  afflictive  dispensations  of 
■    providence,  which  would  tend  to  hindej^  *'e  preaching  and  suc- 
K    cess  of  the  gospel ;  and  that  violence  sHiild  be  no  more  heard 
^L  i/i  thy  land,  wasting  nor  destruction  in  thy  borders,  vt-.r.  18.  by 
^■which  he  intends  the  church's  perfect  freedom  from  all  j)ei  secu- 
l^tlon ;  and  that  the  stm  shall  be  no  more  thy  light  by  dai/,  m-ifher 
for  brightness  shall  the  moon  give  light  unto  thee ;  but  the  Lord 
shall  be  unto  thee  an  everlasting  light,  and  thy  God  tliij  glory, 
Ver.  18,  19.  This  is  so  far  from  having  been  vet  accomplished, 
Vol.  II.  3  B 


374  OF   CHRIST  S   KINGLY  OFFICE. 

that  it  seems  to  refer  to  the  same  thhig,  that  is  mentioned  con- 
cerning the  New  Jerusalem,  Rev.  xxi.  23.  and  ahnost  express- 
ed in  the  same  words,  which,  if  it  be  not  a  metaphorical  de- 
scription of  the  heavenly  state,  has  a  peculiar  reference  to  the 
latter-dav  glory ;  and,  when  the  prophet  farther  adds,  that  thi^ 
people  shall  be  all  righteous^  as  denoting  that  holiness  shall  al- 
most universally  obtain  in  the  world,  as  much  as  iniquity  has 
abounded  in  it,  this  does  not  appear  to  have  been  yet  accom- 
plished. 

Again,  when  the  prophet  Micah  speaks  of  the  Mountain  of 
•the  Lord^  bemg  established  in  the  top  of  the  mountains^  iind  ex- 
alted above  the  hills^  and  that  people  should  flow  unto  it^  Micah 
iv.  1.  though  this,  and  some  other  things  that  he  there  mentions, 
may  refer  to  the  first  preaching  of  the  gospel,  and  success  there- 
of; yet  what  he  farther  adds,  that  thei/  shall  beat  their  swords 
into  plowshares^  and  their  spears  ifito  priming-hooks  ;  and  na- 
tion shall  not  lift  up  a  sword  against  nation,  neither  shall  they 
learn  war  aiii^  more  ;  but  they  shall  sit  every  man  under  his  vine j 
and  under  his  fig-tree^  and  none  shall  make  them  afraid,  ver.  3, 
4.  This  prophecy,  so  far  as  it  may  be  taken  otherwise  than  in  a 
spiritual  sense,  seems  to  imply  a  greater  degree  of  peace  and 
tranquility  than  the  gospel-church  has  hitherto  enjoyed  ;  there- 
fore when  he  says,  that  this  shall  be  in  the  last  days,  ver.  1.  we 
have  reason  to  conclude,  that  he  does  not  mean  barely  the  last, 
or  gospel  dispensation,  which  commenced  on  our  Saviour's  as- 
cension into  heaven,  but  the  last  period  thereof,  viz.  that  time 
which  we  are  now  considering. 

As  to  the  account  we  ha\'e  hereof  in  the  New  Testament,  es- 
pecially in  many  places  in  the  book  of  the  Revelation,  that  speak 
of  the  kingdoms  of  the  world  becoming  the  kingdoms  of  our 
Lord,  and  of  his  Christ,  and  of  his  taking  to  himself  his  great 
fowir  and  reigning.  Rev.  xi,  15,  17".  and  what  is  spoken  con- 
cerning the  thousand  years  reign,  chap.  v.  20.  whatever  be  the 
sense  hereof,  as  to  some  circumstances  of  glory  that  shall  attend 
this  administration  of  the  affairs  of  his  kingdom,  it  certainly 
has  not  yet  had  its  accomplishment,  and  therefore  leads  us  to 
expect  that  it  shall  be  attended  with  greater  degrees  of  glory 
redounding  to  himself,  which  we  call  the  latter-day  glory. 

Idly-,  Many  privileges  will  redound  to  the  church  hereby  j 
for  as  Christ  is  said  {q  peign  on  earth,  so  the  saints  are  repre- 
sented as  reigning  wii.n,,him,  as  they  say.  Thou  hast  made  us 
nrito  our  God  kings  and  priests,  and  we  shall  reign  on  the  earth. 
Rev.  V.  10.  and  elsewhere,  when  the  apostle  speaks  of  Christ's 
reigning  a  thousand  years,  adds,  that  they  shall  reign  xvith  him. 
Rev.  XX.  6.  which  cannot  be  taken  in  any  other  sense  than  for 
a  spiritual  reign,  agreeable  to  Christ's  kingdom,  which  is  not 
of  this  world  \  therefore, 


OF  Christ's  kingly  office.  373 

Zdly^  We  have,  from  hence,  sufficient  ground  to  conclude, 
that  when  these  prophecies  shall  have  their  accoinplisiiment, 
the  interest  of  Christ  shall  be  the  prevailing  interest  in  the 
world,  which  it  has  never  yet  been  in  all  respects,  so  that  godliness 
shall  be  as  much  valued  and  esteemed,  as  it  has  been  decried, 
and  as  universally  j  and  it  shall  be  reckoned  as  great  an  hon- 
our to  be  a  Christian,  as  it  hus,  in  the  most  degenerate  age  of 
the  church,  been  matter  of  reproach.  And  to  this  we  ma)'^  add, 
that  the  church  shall  have  a  perfect  freedom  froui  persecution 
in  all  parts  of  the  world ;  and  a  greater  glory  shall  be  put  on 
the  ordinances,  and  more  success  attend  them,  than  has  hither- 
to been  experienced.  In  sliort  there  shall  be,  as  it  were,  an 
universal  spread  of  religion  and  holiness  to  the  Lord,  through- 
out the  world. 

4t/i/t/^  When  this  glorious  dispensation  shall  commence,  we 
have  sufficient  ground  to  conclude,  that,  the  Anti-christian  pow- 
ers having  been  wholly  subdued,  the  Jews  shall  be  converted. 
This  may  be  inferred  from  the  order  in  which  this  is  foretold, 
in  the  book  of  the  Revelation,  in  which  the  fall  and  utter  ruin 
of  Babylon  is  predicted,  in  chap,  xviii.  And,  after  this,  we  read 
in  chap.  xix.  of  the  ynarriage  of  the  Lamb  being  coync  ;  and  lijs 
wife^  as  having-  made  herself  ready  ;  and  others  who  are  styled 
blessed^  arc  called  to  the  marriage-supper^  in  ver.  7",  9.  This,  as 
an  ingenious  and  learned  writer  observes*,  seems  to  be  a  pre- 
diction of  the  call  of  the  Jews,  and  of  the  saints  of  the  faithful, 
namely,  the  gospel  church,  who  were  converted  before  this 
time,  being  made  partakers  of  the  spiritual  privileges  of  Christ's 
kingdom,  together  with  them,  and  so  invited  to  the  marriage- 
supper  ;  accordingly,  by  the  LamPs  wife^  is  intended  the  con- 
verted Jews,  who  are  considered  as  espoused  to  him  ;  and  in- 
asmuch as  their  being  ignorant  ofGod''s  righteousness^  and  go- 
ing about  to  establish  a  righteousness  of  their  oxvn^  and  not  sub- 
mitting themselves  to  the  righteousness  of  God^  Rom.  x.  3.  oc- 
casioned their  being  rejected ;  so,  when  they  are  converted,  and 
these  new  espousals  are  celebrated,  it  is  particularly  observed, 
that  this  righteousness  shall  be  thjeir  greatest  glory,  the  robe 
that  they  shall  be  adorned  with;  so  that  when  this  bride  is  said 
to  have  made  herself  ready,  it  follows,  in  Rev.  xix.  8.  To  her 
■was  granted^  that  she  should  be  arrayed  in  fine  linen,  clean  and 
•white;  for  the  fine  linnen  is  the  righteousness  of  the  saints. 
This  prophecy,  being  placed  immediately  before  the  account  of 
the  thousand  years'*  reign,  in  chap.  xx.  gives  ground  to  conclude, 
that  it  shall  be  before  it,  or  an  introduction  to  it. 

Object.  I  am  sensible  there  are  some  who  question  whether 
those  prophecies,  especially  such  as  are  found  in  the  Old  Tes- 

•   Viil.  Mede  Comnict.  miri.  itt  Apocal.  cc\p.  xix.  and  Dv.  More,  and  otklfs,  tyfn 
ore  of  the  name  n^nuion  <;»  !>>  this  matter. 


3T6  OF  Christ's  kingly  office. 

lament,  that  Forettll  the  conversion  of  the  Jews,  had  not  their 
full  accomplishment  in  the  beginning  of  ihe  gospel-state,  when 
many  churches  were  gathered  out  of  the  Jews,  and  some  of 
the  apostles  were  sent  to  exercise  their  ministry  in  those  parts 
of  the  world,  where  the  greatest  number  of  them  resided,  upon 
which  account  Peter  is  called  the  apostle  of  the  Jews;  {or  God 
wrought  eff'ectualhj  in  him  to  the  apostlcship  of  the  circumcision^ 
Gal.  ii.  8.  and  he,  together  with  James  and  John,  direct  their 
inspired  epistles  to  thein  in  particular. 

Ansxv.  But  to  this  it  may  be  replied,  that  there  are  some 
scriptures,  in  the  New  Testament,  relating  to  this  matter,  which 
do  not  seem,  as  yet,  to  have  been  accomplished,  but  respect  this 
glorious  dispensation,  in  which  there  shall  be,  as  it  were,  an 
luiiversal  conversion  of  them  in  the  latter  day  ;  particularly 
what  the  apostle  says.  If  the  casting  cnvay  of  them  be  the  recon- 
ciling of  the  rvorldy  what  shall  the  receiving  of  them  be^  but  life 
from  the  dead?  Rom.  xi.  15.  And  he  adds,  I xvoidd  not^  bre- 
thren^ that  i/e  shoidd  be  ignorant  of  this  mystery^  that  blindjiess 
in  part  is  happened  to  Israel^  xintil  the  fdness  of  the  Gentiles  he 
brought  in^  and  llien  all  Israel  shall  be  saved,  ver.  25,  26.  This 
seems,  as  vet,  not  to  have  been  accomplished  ;  and  as  for  those 
scriptures,  in  the  Old  Testament,  that  predict  many  things  in 
favour  of  the  Jewish  nation  ;  though  I  will  not  deny  that  many 
of  them  had  their  accomplishment,  either  in  their  return  from 
the  Babylonish  capti\ity,  or  in  those  that  were  converted  in  the 
beginning  of  the  gospel-dispensation,  yet  I  cannot  think  that 
they  all  had ;  for  the  prophet  Hosea  seems  to  foretell  some 
things  that  are  yet  to  come,  when  he  speaks  of  them,  as  being 
7nani/  days  without  a  king,  without  a  prince,  without  a  sacri- 
fice, and  u'ithout  an  image,  and  without  an  ephod,  and  without 
teraphim,  Hos.  iii.  4.  which  seems  to  point  at  the  condition  in 
which  they  now  are ;  and  he  adds,  in  the  following  words,  Af- 
terwards the  children  of  Israel  shall  seek  the  Lord  their  Gody 
and  David  their  ii//^,  to  wit,  Christ,  a7id  shall  fear  the  Lord 
and  his  goodness  iti  the  latter  days  ;  which  seems  to  intend  their 
conversion,  which  is  yet  expected. 

Thus  far  our  faith,  as  to  this  matter,  may  be  said  to  be  built 
on  the  foundation  of  the  apostles  and  prophets  :  but,  if  we  pre- 
tend to  determine  the  wa)',  and  manner  in  which  this  shall  be 
done,  we  must  have  recourse  to  uncertain  conjectures,  instead 
of  solid  arguments.  That  learned  writer  whom  I  have  before 
mentioned,*  gives  his  opinion  about  it,  which  I  will  not  pre- 
tend to  disprove,  though,  indeed  the  ingenuit)^  thereof  is  more 
to  be  valued  than  its  convincing  evidence.  He  supposes  it  shall 
be  somewhat  like  the  conversion  of  the  apostle  Paul,  by  Christ's 
appearing  with  a  glorious  light  on  earth,  and  then  retiring  to 
^    SceMedes  Worlds,  Book  IV.  Epkt.  17.  JPfl^e  938-^9 iO. 


OF  CHRIST  S  KINGLY  OFFICi:.  3^7 

•heaven  again  :  but  the  accommodathig  one  particular  circum- 
stance of  providence,  (in  which  Christ  seems  to  have  another 
end  to  answer,  namely,  that  Paul  might  be  qualified  for  the 
apostlcship  by  this  extraordinary  sight  of  him)  to  this  matter, 
as  an  argument  of  the  Jews  being  converted  in  such  a  manner, 
proves  nothing  at  all ;  therefore  the  best  way  is  to  leave  this 
among  the  secrets  which  belong  not  to  us  to  enquire  after.* 
Thus  concerning  the  conversion  of  the  Jews,  as  what  is  ex- 
pected to  go  immediately  before  those  glorious  times  that  we 
are  speaking  of.    And  to  this  we  may  add, 

Sthlij^  That  there  shall  be  a  greater  spread  of  the  gospel 
through  the  dark  parts  of  the  earth ;  and  so  that  scripture, 
^vhich  was  but  now  referred  to,  concerning  the  Ge^itiles  coining 
to  the  light  of  this  glorious  morning,  or  the  forces  of  the  Geji- 
tiles  coming  unto  the  church,  Isa.  Ix.  3,  5.  shall  have  a  fuller 
accomplishment  than  hitherto  it  has  had ;  as  also  another  scrip- 
ture in  which  the  prophet  says,  that  the  earth  shall  be  full  of 
the  knorvledge  of  the  Lovely  as  the  waters  cover  the  sea^  ch.  xi.  9« 
We  will  not  deny  but  that  this  had,  in  part,  an  accomj^lishment, 
^v•hen  the  gospel  Avas  first  preached  by  the  apostles ;  and,  in- 
deed, the  prophet  intimates,  that  these  things  shall  come  to 
pass  when  a  rod  shall  come  out  of  the  stem  of  jesse^  ver.  1. 
that  is,  after  Clirist's  incarnation,  who  was  of  the  seed  of  Da- 
vid, according  to  the  flesh.  Therefore  I  cannot  but  think  that 
those  words.  In  that  daij^  which  we  often  meet  with  in  scrip- 
ture, ver.  10,  11.  signify  the  whole  gospel-dispensation,  from 
the  beginning  thereof  to  its  consummation,  in  Christ's  coming 

•  Ab  for  the  story  that  J\[e(k  relates,  to  give  countenance  to  tliis  opinion,  con- 
cerning Christ's  appearing,  in  a  glorious  maimer,  upon  the  Jews  demanding  such 
an  extraordinary  event,  (after  a  public  disputation,  held  three  days,  Oetiveen  Gre- 
gentiits,  an  Arabian  Bishop,  and  Herbanus,  a  Jeio,  a  midtittide  of  spectators  being 
present,  both  Jews  and  Christians)  and  signifying  that  he  ivas  the  same  Person  that 
their  fathers  had  cnicif.ed  ;  and  their  being  Jirst  sti'i/ch  blind,  as  Paul  ivas,  uiul  theii 
like  /urn,  converted  and  baptized,  there  are  several  things,  in  this  account,  that  seem 
fabulous  and  increihble ;  though  it  is  7wt  improbable  that  there  ~,vas  a  disputation 
held  bet-.veen  Gregenlius  and  the  Jews,  about  tlie  truth  of  the  Christian  religion, 
tibout  the  year  of  our  Lord  470  /  or,  as  others  suppose',  570  ■■  yet  it  is  much  to  be  ques- 
tioned, 'vhether  the  account  we  have  of  it  be  not  spurious,  ivritten,  by  one  who  calls 
himself  by  that  name,  in  Greek,  about  three  or  four  hundred  years  since  ;  aiid  espe- 
cially, because  so  eu'traordiiiary  a  miracle,  wrought  in  an  age  when  miracles  had,  for 
so  c'lsiderable  a  time,  ceased,  is  not  taken  notice  of  by  other  writers,  of  more  repu- 
tation in  the  age  in  which  it  is  ioid  to  be  wrought,  especially  since  it  would  have  been 
one  of  the  most  extraordinary  fjroofs  of  the  Christian  religion  that  have  been  giveti 
■'inct  our  Saviour's  time.  And  it  is  very  strange,  that,  as  the  result  hereof,  ive  mil- 
lions and  a  hrjfof  the  Jews  should  be  converted  at  once,  by  thin  miracle,  and  yet  this 
thing  be  passed  over  in  silence  by  other  wiiters  ;  and  it  is  very  much  to  he  questioned 
whether  there  were  such  a  multitude  of  Jews  gathered  together  iit  one  kintrdori,  and 
indt^d,whc!hcr  that  kingdom  consisted  if  such  a  number  of  people  ;  arid,  if  there 
were  to  many  Jtws,  we  must  suppose  that  there  was  an  eqi/id  nvmber  of  ClvuUiaus 
present ;  bu:  that  so  many  should  be  present  at  one  disputation,  srems  incredible  to  a 
v,v-y  great  degree.  I'id.  Gregen.  disputat.  cum  Ilerban.ful.  192,  &  200  &  Cave. 
J/ts(.  lit.  Tom.  J.  page  J6  j. 


378  OF  Christ's  kingly  office. 

to  judgment;  and  then  we  may  look  for  some  things,  which 
the  prophet  here  foretells,  as  what  should  come  to  pass  in  one 
part  thereof,  and  other  things  in  another.  And  as  to  what  re- 
spects the  knowledge  of  Christ  being  so  extensive,  as  that  it  is 
said  to  cover  the  earth  ;  or  Christ's  being  elsewhere  said  to  be 
a  iig-ht  to  the  Gentiles^  though  it  denote  the  first  success  of  the 
gospel  in  the  conversion  of  the  Gentiles,  it  does  not  argue,  that 
such-like  texts  shall  not  have  a  farther  accomplishment  when 
those  other  things  shall  come  to  pass,  which  the  prophet  men- 
tions in  the  foregoing  verses,  under  the  metaphor  of  the  xuolf 
dwelling  with  the  lamb,  he.  and  other  things,  which  relate  to  a 
more  peaceable  state  of  the  church,  than  it  has  hitherto  expe- 
rienced. And  it  seems  sufficiently  evident,  that,  Avhen  this  hap- 
py time  shall  come,  the  interest  of  Christ  shall  be  the  prevail- 
ing interest  in  the  world,  and  the  glory  of  his  kingdom  shaH 
be  more  eminently  displayed,  than,  at  present,  it  is.  In  these 
respects,  we  are  far  from  denying  the  reign  of  Christ  in  this 
lower  world,  for  we  think  it  plainly  contained  in  scripture ; 
nevertheless, 

(2.)  There  are  several  things  in  their  scheme,  which  we  do 
not  think  sufficiently  founded  in  scripture.    As, 

First,  We  cannot  see  sufficient  reason  to  conclude  that 
Christ  shall  appear  visibly,  or,  as  they  call  it,  personally,  \\x 
his  human  nature,  on  earth,  when  he  is  said  eminently  to  reign 
therein.  If  they  intended  nothing  else  by  Christ's  appearing 
visibh^,  or  personally,  but  his  farther  evincing  his  Mediatorial 
glory,  in  the  effects  of  his  power  and  grace,  which  his  church 
shall  experience,  as  it  does  now,  though  in  a  less  degree ;  or  if 
they  should  say,  that  some  greater  circumstances  of  glory  will 
then  attend  it,  this  would  not  be,  in  the  least,  denied :  but  more 
than  this  we  cannot  allow  of,  for  the  following  reasons  : 

1st,  Because  the  presence  of  Christ's  huraaa  nature,  here  on 
earth,  would  not  contribute  so  much  to  the  church's  spiritual 
edification  and  happiness,  as  his  presence,  by  the  powerful  in- 
fluence of  his  Holy  Spirit,  would  do.  This  is  sufficiently  evi- 
dent ;  for  when  he  dwelt  on  earth,  immediately  after  his  incar- 
nation, his  ministry  was  not  attended  with  that  success  that 
might  have  been  expected;  which  gave  him  occasion  to  com- 
plain, as  the  prophet  represents  him  speaking  to  this  purpose, 
/  have  laboured  171  vain,  1  have  spent  my  strength  for  nought^ 
Israel  is  not  gathered ;  and,  upon  this,  he  is,  as  it  were,  com- 
forted with  the  thought,  that,  notwithstanding,  he  should  be 
glorious  in  the  eyes  of  the  Lord,  that  is,  accepted  of,  and  after- 
wards glorified  by  him,  and  that  he  should  be  given  for  a  light 
to  the  Gentiles,  Isa.  xlix.  4 — 6.  that  is,  that  the  gospel  should 
be  preached  to  all  nations,  and  that  then  greater  success  should 
attend  it.   Now  this  is  owing  to  Christ's  presence  l>y  his  Spi- 


OF  Christ's  kingly  office.  379 

rtt ;  therefore,  if  that  be  poured  forth  in  a  more  plentiful  degree 
on  his  church  it  will  contribute  more  to  the  increase  of  its 
graces,  and  spiritual  comforts,  than  his  presence,  in  his  luiman 
nature,  could  do  without  it ;  and  therefore  it  cannot  be  argued, 
that  Christ's  presence,  in  such  a  way,  is  absolutely  necessary 
to  the  flourishing  state  of  the  church,  to  that  degree,  in  which 
it  is  expected  in  the  latter  da}'.  It  is  true,  the  presence  of  his 
human  nature  here  on  earth  was  absolutely  necessary,  for  the 
impetration  of  redemption,  or  purchasing  his  people  to  himself 
by  his  death ;  but  his  presence  in  heaven,  appearing  as  an  Ad- 
vocate for  them,  and,  as  the  result  thereof,  sending  down  his 
Spirit,  to  work  all  grace  in  their  souls,  is,  in  its  kind,  also  ne- 
cessary. This  our  Saviour  intimates  to  his  disciples,  imme- 
diately before  his  ascension  into  heaven,  when  he  says.  It  is 
expedient  for  you  that  I  go  axuay  ;  for  if  I  go  not  axvay^  the 
Comforter  xvill  not  come^  John  xvi.  7.  and,  if  there  be  some  pe- 
culiar advantages  redounding  to  the  church,  from  Christ's  con- 
tinuance in  heaven,  as  well  as  his  ascending  up  into  it,  it  is  not 
reasonable  to  suppose  that  the  church's  happiness,  as  to  their 
spiritual  concerns,  should  arise  so  much  from  his  coming  from 
thence  into  this  lower  world,  as  it  does  from  those  continued 
powerful  influences  of  the  Holy  Spirit,  which  are  said  to  de- 
pend upon,  and  be  the  consequence  of  his  sitting  at  the  right 
hand  of  God  in  heaven. 

2^/</,  If  he  should  appear  on  earth  In  his  himian  nature,  he 
must  either  divest  himself  of  that  celestial  glory,  which  he  is 
clothed  with  therein,  agreeable  to  the  heavenly  state ;  or  else 
his  people,  with  whom  he  is  supposed  to  reign,  must  have  such 
a  change  made  in  their  nature,  that  their  bodies  must  be  ren- 
dered celestial,  and  their  souls  enlarged  in  proportion  to  the 
heavenly  state,  otherwise  they  would  not  be  fit  to  converse  with 
him,  in  an  immediate  way,  by  reason  of  the  present  frailty  of 
their  nature.  Of  this  we  have  various  instances  in  scripture  : 
thus  when  iVIoses  saAv  (iod's  back-parts^  that  is,  some  extra- 
ordinary emblematical  display  of  his  glory,  God  tells  him, 
Thoii  canst  not  see  my  fate ;  for  no  vian  can  see  me  and  live;  and 
it  follows,  that  while  this  glory  passed  bv  him,  God  put  him  in 
a  citft  of  the  rock^  and  covered  him  rvith  his  hand^  Exod.  xxxiii. 
20 — 23.  and  assigns  this  as  a  reason,  because  his  face  should 
not  be  seen.  He  could  not,  because  of  the  imperfection  of  this 
present  state,  behold  the  extraordinary  emblematical  displays 
of  the  divine  glory,  without  the  frame  of  nature's  being  broken 
thereby  ;  on  which  occasion  Augustine  says,  understanding  the 
words  in  this  sense.  Lord,  let  me  die,  that  I  may  see  thee.* 

Moreover,  when  Christ  appeared  to  the  apostle  Paul,  at  his 
^first  conversion  in  the  glory  of  his  human  nature,  he  fell  to  the 

*  Jifon'ar  ut  videnm-. 


380  OF  CHRIST  a  K.1MGLY  OFritK. 

earthy  trembling-  and  astonished^  Acts  ix.  6.  as  not  being  abli 
to  converse  with  him  ;  and  afterwards,  when  the  same  apostle 
was  caught  up  into  the  third  heaven^  and  had  a  view  of  the  glo- 
ry thereof,  this  was  greater  than  his  frail  nature  could  bear,  and 
therefore  he  says,  that  xvhether  he  was  in  the  hodij,  or  out  of 
the  hodij^  he  could  not  tell^  2  Cor.  xii.  2.  And  John,  the  belo- 
ved disciple,  who  conversed  familiarly  with  him,  when  in  his 
humbled  state,  and  leaned  on  his  breast  at  supper^  John  xxi.  20. 
when  he  appeared  to  him,  after  his  ascension,  in  a  glorious  em- 
blematical way,  says,  When  Isaxv  hini^  I  fell  at  his  feet  ^  as  dead^ 
Rev.  i.  17.  compared  with  the  foregoing  verses,  and  the  apos- 
tle Paul  says,  Though  -cue  have  known  Christ  after  the  fleshy  yet- 
now  henceforth  know  xve  him  so  no  ?nore^  2  Cor.  v.  16.  that  is, 
whilst  we  are  in  this  world,  inasmuch  as  we  are  incapable  of 
conversing  with  him  in  his  glorified  human  nature.  This  is  also 
agreeable  to  what  the  apostle  says,  that  fesh  and  blood  cannot 
inherit  the  kingdora  of  God^  1  Cor.  xv.  50.  that  is,  man,  in  this 
present  st.'.te,  cannot  enjoy  those  privileges  which  are  reserved 
ibr  him  in  heaven,  v.'hich  include  in  them  a  convfersing  with 
Christ,  in  his  human  nature,  as  well  as  with  others,  that  are  in- 
habitants of  heaven. 

odlij^  If  we  suppose  that  Christ  will  reign  personally  on 
earth,  it  must  be  further  enquired;-  v»hethtr  they  that  reign 
with  him,  during  this  period  of  time,  shall  die,  or  no  ?  If  not, 
that  seems  contrary  to  the  fixed  laws  of  nature,  and  this  pre- 
sent state,  as  mortal,  being  opposed  to  a  state  of  immortality 
and  eternal  life;  but  if  they  shall  die,  then  they  must  necessa- 
rily lose  one  great  advantage,  v.-hich  they  now  enjoy,  in  dying, 
namely,  being  with  Christy  Phil.  i.  23.  for  when  they  die,  in 
some  respect,  they  must  be  said  to  depart  from  Christ,Kand, 
whatever  advantage  the  presence  of  the  human  nature  of  Christ 
is  of  to  the  inhabHants  of  heaven,  that  they  must  be  supposed 
to  be  deprived  of,  whilst  he  is  reigning  on  earth.  These,  and 
other  things  to  the  same  purpose,  are  consequences  of  Christ's 
personal  reign,  in  his  human  nature,  on  earth;  for  which  rea- 
son we  cannot  acquiesce  in  their  opinion,  who  maintain  it. 

Secondly^  There  is  another  thing,  that  we  cannot  approve  of, 
in  the  fore-mentioned  scheme,  relating  to  Christ's  thousand 
years'  reign  on  earth,  when  they  assert  several  things  concern- 
ing the  conversion  of  the  Jews,  which  seem  contrary  to  the 
analogy  of  faith.  We  have  before  taken  it  for  granted  that  the 
Jews  shall  be  converted,  when  this  glorious  reign  begins,  or 
immediately  before  it:  but  there  are  several  things  they  add  to 
this,  which,  we  think,  they  have  no  ground,  from  scripture,  tq 
do ;  we  shall  mention  two. 

(1.)  That  after  the  Jews  are  converted,  they  shall  continue 
a  distinct  body  of  people,  governed  by  their  own  laws,  as  they 


OF   CHRIST  S   KINGLY   OFFICER.  38.1 

were  before  Christ's  incarnacion.  But  we  rather  cbnckidc,  that 
they  shall  be  joined  to,  and  become  one  body  with  the  Chris- 
tian church,  all  marks  of  distinction  being  laid  aside,^and  shall 
hQ  grafted  into  the  same  olive- ti'ee^  Kom.  xi.  24.  that  is,  into 
Christ;  and  certainly  the  middle  wall  of  partition,  which  was 
taken  away  bv  Christ,  shall  never  be  sei  up  again.  This  seems 
to  be  intended  by  our  Saviour's  word?,  There  shall  be  onefold^ 
and  one  shepherd^  Jobn  x.  16. 

(2.)  Besides  this,  there  are  several  other  things,  which  they 
assert,  concerning  the  Jews  rebuilding  the  temple,  at  Jerusalem, 
and  that  being  the  principal  seat  of  Christ's  reign,  where  the 
saints  shall  reside  and  reign  with  him.  As  for  the  temple,  that 
Avas  only  designed  as  a  place  of  \rorship,  during  the  dispensa- 
tion before  Chri.st's  incarnation,  and  was,  in  some  respects,  a 
type  of  his  dwelling  among  us  in  our  nature ;  and  as  for  the 
temple  service,  as  it  is  now  abolished,  it  shall  continue  to  be 
so,  till  the  end  of  the  world ;  and  then,  what  occasion  is  there 
for  a  temple  to  be  built  ? 

And  as  for  Jerusalem's  being  rebuilt,  or  the  land  of  Judea's 
being  the  principal  seat  of  Christ's  kingdom  on  earth,  we  hum- 
bly conceive  it  to  be  an  ungrounded  supposition,  or  a  mistake 
of  the  sense  of  soine  scriptures  in  the  Old  Testament,  which 
"were  literally  fuililied  in  the  building  of  Jerusalem,  after  the 
Babylonish  captivity,  and  have  no  reference  to  any  thing  now 
♦.o  come.  And  as  for  the  land  of  Canaan,  though  it  had  a  glo- 
ry put  on  it  some  ages  before  our  Saviour's  incai-nation,  as  be- 
ing the  scene  of  many  wonderful  dispensations  of  providence, 
in  favour  of  that  people,  while  they  remained  distinct  from  all 
other  nations  in  the  world ;  yet  we  cannot  conclude  that  it  shall 
be  a  distinct  place  of  residence  for  them,  when,  being  convert- 
ed, they  are  joined  to  the  Christian  church  :  and  therefore  the 
land  of  Canaan  will  be  no  more  accounted  of,  than  any  other 
part  of  the  world ;  and,  considering  also  the  srnallness  of  the 
place,  we  cannot  think  it :  ufficient  to  contain  the  great  number 
of  those,  who,  together  with  the  Jews,  shall  be  the  happy  sub- 
jects of  Christ's  kingdom. 

Thirdly^  There  is  another  thing,  in  which  we  cannot  agree 
with  some  who  treat  of  Christ's  rtign  on  earth,  namely,,  when 
they  suppose  that  the  saints,  who  are  to  reign  with  him,  are  to 
be  in  £  sinless  state,  little  short  of  the  heavenly.  It  is  true, 
herein  the)'  are  much  divided  in  their  sentiments  :  but  some 
assert,  that  thev  shall  be  free  from  all  the  remainders  of  cor- 
ruption ;  and,  indeed,  their  argument  leads  them  to  it,  if  we 
consider  the  saints  as  being  raised  from  the  dead,  and  their 
souls  brought  back  from  heaven,  into  which,  when  they  first 
entered,  they  were  perfectly  freed  from  sin.  From  lieixe  it 
will  necessarily  follow,  that  there  will  be  no  room  for  the  mor— , 

Vol.  II.    '  3,Q 


385-  -  OF  Christ's  kingly  orncE. 

tification  of  sin,  striving  against  it,  or  resisting  those  tempta- 
tions, Avhich  we  are  now  liable  to  from  it :  this  we  cannot  con- 
clude to  be  a  privilege  that  any  have  ground  to  expect,  while 
in  this  world;  and,  indeed,  those  graces,  whereby  we  subdue 
our  corruptions,  or  strive  against  temptations,  are  peculiarly 
adapted  to  this  present  state  in  opposition  to  the  heavenly. 

^Moreover,  when  they  say,  as  some  do,  that  this  reign  shall 
be  such,  as  that  the  saints  shall  be  free  from  all  manner  of 
trouble,  internal  or  external,  personal  or  relative,  at  least,  so 
long  as  Satan  is  bound,  that  is,  to  the  end  of  tliese  thousand 
years ;  this  seems  to  be  more  than  what  Christ  has  given  his 
people  ground  to  expect,  who  tells  them,  that,  in  the  zvorld,  ye 
shall  have^  at  least  some  degree  of  tribulation^  John  xvi.  33. 
and  that  they  must  wait  for  a  perfect  freedom  from  it  till  they 
come  to  heaven. 

Fourthly^  We  cannot  tiiink,  as  some  do,  (as  has  been  before 
observed,  that,  during  this  thousand  years'  reign,  the  preaching 
of  the  vv'ord,  and  the  •  administration  of  the  sacraments,  shall 
cease,  and  all  other  lav/s  and  ordinances,  which  Christ  has  or- 
dained for  the  gathering  and  buiiduig  up  of  particular  churches, 
for  the  bringing  in  his  elect,  for  the  propagating  his  name  and 
intei-est  in  the  world  by  these  methods,  shall  all  be  discon- 
tinued, as  there  will  be  no  cccasioii  fpr  them.   This  is  what  we 
think  altogether  tmgrounded ;  for  v/e  cannot  but  suppose,  that 
as  soon  as  the  whole  number  of  the  election  of  grace  are  brought 
in,  and  thereby  the  end  and  design  of  the  preaching  the  gospel 
is  answered ;  or  v, hen  Cluist  can  say,  Here  am  I,  and  all  that 
thou  hast  given  me,  he  will  present  them  to  the   Father,  and 
so  receive  his  militant  church  into  a  triumphant  state  in  heaven. 
And,  indeed,  it  seems  a  very  Avealc  foundation,  on  which  this 
part  of  their  scheme  depencls,  when  they  say,  that  those  texts 
which  speak  of  Christ's  being  with  his  ministers  to  the  end  of 
the  worlds  Ivlatt.  xxviii.  20.  and  elsewhere,  that,  in  the  Lord's 
supper,  his  death  is  to  be  commemorated  till  he  cotne^  1  Cor. 
xi.  26,  relate  to  the  coming  of  Christ  in  the  Millennium,  which 
seems  a  very  much  strained  and  forced  sense  thereof.    And  as 
for  that  other  scripture,  v/herein  it  is  said,  that  the  New  Jeru- 
salem had  no  temple^  and  that  it  had  no  need  of  the  siin^  nor  the 
moon,  for  the  g-lorii  of  the  Lord  did  lighten  it,  and  the  Lamb 
ivas  the  light  thereof  Rev.  xxi.  23.  this  must  not  be  brought 
to  prove  that  the  ordinances  of  divine  worship,  shall  cease  du- 
ring this  thousand  years'  reign,  unless  they  can  first  make  it  ap- 
pear that  the  New  Jerusalem  has  reference  thereunto ;  where- 
as some  think  that  the  Holy  Ghost  is  here  describing  the  hea- 
venly state,  which  agrees  very  well  with  its  connexion  with 
what  is  mentionc  d  in  the  foregoing  chapter ;  and  if  this  be  the 
-^er;;se  thereof,  the  glory  which  the  church  shall  then  arrive  to. 


6f  Christ's  kinv-^ly  office.  3J8;> 

is  such  as  shall  be  after  the  final  judgment,  and  ronscquently* 
it  is  u  description  of  the  glorious  state  of  Christ's  kingdom  in 
heaven,  rather  than  here  on  earth. 

Thus  having  considered  what  we  think  to  be  the  general  de- 
sign of  tiiose  scripture?,  which  speak  of  Clirist's  reigning  in  or 
over  the  earth,  and  of  the  happy  state  of  the  church  at  that 
time  ;  and,  on  the  other  hand,  endeavoured  to  prove,  that  seve- 
ral additional  circumstances,  which,  some  suppose,  will  attend 
it,  are  nofi  sufficiently  founded  on  scripture,  and,  in  some  re- 
spects, seem  inconsistent  with  the  spirituality  of  Christ's  king- 
dom, and,  with  the  ground  we  have  to  expect,  that  the  present 
mode  of  administration,  and  the  laws  and  ordinances  thereof, 
shall  continue  as  long  as  the  world  endures  :  v/e  shall  now  con- 
sider the  sense  they  give  of  some  scriptures,  on  which  the 
main  stress  of  their  argument  depends,  together  with  the  in- 
conclusiveness  of  their  way  of  reasoning  from  them,  and  also 
in  what  sense  we  apprehend  those  scriptures  are  to  be  under- 
stood. 

1.  As  to  what  concerns  the  Jlrst  resurrecfio7i,  which  thev 
found  on  that  scripture  in  Rev.  xx.  6.  Blessed  and  holy  is  he 
that  hath  a  part  in  the  Jirst  resurrection^  on  such  the  second 
death  shall  have  no  poxcer^  but  they  shall  be  priests  of  God^  and 
of  Christy  and  shall  reig-n  with  him  a  thousand  years  :  a  learned 
and  judicious  writer  *  supposes,  that  the  first  resurrection  shall 
be  only  of  the  martyrs,  and  that  it  is  to  be  taken  in  a  literal 
sense,  and  that  this  shall  open  the  scene  of  Christ's  thousand 
years'  reign,  and  that  the  second  resurrection  shall  be  at  the 
close  thereof,  in  which  the  whole  Avorld  shall  be  raised  from 
the  dead,  and  then  follows  the  final  judgment :  but  he  differs 
from  many  of  the  ancient  and  modern  Chiliasts,  in  that  he  says, 
he  dares  not  so  much  as  imagine  that  Christ  shall  visiblv  con- 
verse with  men  on  earth  ;  for  his  kingdom  ever  hath  been,  and 
shall  be,  a  kingdom,  which  is  of  such  a  natui-e,  that  his  throne 
and  kingly  residence  is  in  heaven  ;  and  though  the  deceased 
martyrs  shall  re-assume  their  bodies,  and  reign,  yet  it  shall  be 
in  heaven ;  whereas  the  saints,  who  shall  be  then  living,  and 
have  not  worshipped  the  beast,  nor  his  image,  nor  received  his 
mark,  these  shall  reign  on  earth ;  for  he  supposes,  that  scrip*- 
ture,  that  relates  to  this  matter,  to  contain  a  vision  of  two  dis- 
tinct things,  namely,  one  respecting  those  that  were  beheaded 
for  the  witness  of  jfesus^  and  these  lived  and  reigned  with 
Christ,  but  not  on  earth  ;  the  other  respecting  those,  who, 
though  they  had  not  suffered,  had  not  7vorshipped  the  beast  nor 
his  image.  These  also  reigned  during  this  thousand  years,  not 
in  heaven,  but  on  earth.  These  are  considered,  as  in  their  way 
to  heaven ;  the  other,  as  received  into  the  heavenly  country,  as 
•   Vid.  Mede  de  Resurrec.  prim.  Lib.  Ul.  /'age  ZlU,  749,  75Q. 


oS-i  Of  Christ's  kingly  office. 

a  peculiar  prerogative  conferred  upon  them,  as  the  reward  of 
their  martyrdom ;  and  this  first  resurrection  he  supposes  to  be 
against  no  article  of  faith,  but  may  be  as  well  defended,  in  the 
literal  sense  thereof,  as  the  resurrection  we  read  of  in  Matt. 
xxvii.  52,  53'>  in  which  it  is  said,  tliat  the  graves  rucre  opened, 
and  inajiij  bodies  of  the  saints!^  tvh'ich  slept,  arose  ^  arid  came  out 
of  their  graves,  after  Christ'' s  resurrection  ;  and,  with  a  becom- 
hig  modesty,  he  cites  Augustin's  words  to  this  purpose,*  that 
if  nothing  more  were  intended  hereby,  but  that  the  delights  of 
this  kingdom  were  spiritual,  the  opinion  would  be  tolerable, 
and  that  that  father  was  once  of  that  judgment.  Thus  he  says 
as  much  as  can  be  said  in  defence  of  this  opinion ;  and  nothing- 
is  wanting  to  support  his  argument,  but  sufficient  evidence,  that 
the  text  must  necessarily  be  taken  in  a  literal  sense. 

But  v/hen  others  proceed  much  farther,  and  conclude  that 
Christ  shall  appear  visibly  on  earth,  and  that  the  design  of  the 
first  resurrection  is,  diat  they,  who  shall  be  raised  from  the 
dead,  should  live  here  on  earth;  this  we  see  far  less  reason  to 
conclude  to  be  the  sense  of  those  words,  and  accordingly  shall 
take  leave  to  consider  what  may  be  said  in  opposition  to  it. 

Therefore,  if  they  shall  be  raised,  their  bodies  must  either 
be  con-uptible  and  mortal,  or  incorruptible  and  immortal ;  to 
suppose  that  they  shall  be  raised  corruptible  and  mortal,  and 
consequently  liable  to  the  other  infirmities  of  life,  is  to  suppose 
their  resurrection  to  be  of  the  same  kind  with  that  of  Lazarus, 
and  others  that  were  raised  by  our  Saviour :  but  this  is  so  dis- 
agreeable to  the  character  of  saints,  raised  from  the  dead  to 
reign  with  Christ,  that  it  is  not  generally  asserted  by  those  who 
treat  on  this  subject.  Therefore  they  must  be  raised  incorrup- 
tible and  immortal ;  and,  if  so,  it  will  follow  from  hence,  that 
this  world  will  not  be  a  place  fit  for  their  abode  ;  for  they  shall 
be  raised  Vvith  celestial  bodies,  and  so  fitted  to  inhabit  the  hea- 
venly mansions  ;  neither  will  those  accommodations,  which 
this  earth  affords,  the  food  it  produces,  or  those  other  conve- 
niences which  we  enjoy  therein,  by  the  blessing  of  providence^ 
be  agreeable  to  persons  who  are  raised  up  in  a  state  of  perfec- 
tion, as  they  must  be  supposed  to  be,  or,  as  the  apostle  styles- 
it,  raised  in  glory.  And,  since  they  are  appointed  to  live  and 
converse  with  men  in  this  lower  world,  I  cannot  see  how  there 
can  be  any  conversation  between  them  and  others,  v/ho  continue 
to  live  in  this  Avorld,  not,  like  them  raised  from  the  dead,  but 
retaining  their  present  mortal  frame.  If  their  vile  bodies,  as  the 
apostle  speaks  concerning  the  bodies  of  the  saints,  when  raised 
from  the  dead,  shall  be  fashioned  like  tmto  Christ^s  glorious  bo- 
dy, Phil.  iii.  12.  how  can  weak  frail  creatures  intimately  con- 
verse with  them  ?  And  if  it  be  said,  that  they  shall  not  be  rais- 
*  Vid.  Auff.  dc  civ.  Dei,  Lib.  xx.  cap.  7. 


OF  Christ's  kingly  office.  385 

eJ  with  such  a  glory,  but  that  this  shall  be  deferred  till  they 
are  translated  to  heaven,  as  was  true  with  respect  to  our  Sa- 
viour's human  nature,  after  his  resurrection  ;  th©«gh  this  be 
possible,  yet  it  seems  not  agreeable  to  the  account  we  have  of 
the  circumstances  jf  glory,  with  which  the  saints  shall  be  raised 
from  the  dead. 

But  that  which  seems  to  make  this  opinion  more  improbable, 
is,  that  it  is  inconsistent  with  that  state  of  blessedness,  into 
which  they  have  been  once  admitted,  namely,  in  their  souis, 
wherein  they  have  been  in  the  immediate  vision  and  fruition  of 
God ;  as  travellers  arrived  to  their  journey's  end,  and  wanting 
nothing  to  complete  their  blessedness  but  their  resurrection  ; 
and,  now  they  are  supposed  to  be  raised  from  the  dead ;  yet 
theh-  blessedness  is  diminished,  by  their  being  appointed  to  live 
in  this  lower  world,  and,  as  we  may  say  to  leave  that  better 
countrv,  in  which  they  have  been,  to  re-assume  the  character 
and  condition  of  pilgrims  and  sojourners  upon  earth. 

To  this  it  will  be  objected,  that  we  may  as  reasonably  sup- 
pose, that  these  saints  shall  be  raised  in  circumstances,  fit  to 
converse  with  the  rest  of  the  world,  as  any  that  have  been  rai- 
sed from  the  dead  have  formerly  been.  I  cannot  deny  but  that 
this  is  possible ;  but  yet  it  does  not  seem  probable,  inasmuch 
as  they  shall  not  be  raised  from  the  dead  for  the  same  end  and 
design  that  others  have  been,  that  the  power  of  God  might  be 
illustrated,  or  some  contested  truth  confirmed  b}-  this  miracle ; 
but  that  some  special  honour,  or  privilege,  might  be  conferred 
on  them,  as  the  rcAvard  of  their  former  sufferings  :  but  this  is 
disagreeable  to  their  being  raised  in  such  a  state,  as  that  their 
happiness  is  thereby  diminished. 

Moreover,  what  valuable  end  is  answered  by  this  their  change 
of  condition,  which  might  in  some  measure  tend  to  justify  the 
assertion?  Must  they  live  here,  that  they  might  perform  an 
extraordinary  ministry,  to  promote  the  edification  of  their  mor- 
tal brethren,  whom  they  found  living  upon  earth  ?  This  was 
not  absolutely  necessary,  for  God  has  appointed  other  ways  for 
the  edification  of  his  church ;  and,  if  he  did  not  think  fit,  be- 
fore, to  send  down  ministers,  to  preach  the  gospel,  from  hea- 
ven, to  them,  but  ordained  the  common  method  of  preaching 
it  by  others,  less  qualified  for  this  work,  who  are  subject  to  like 
infirmities  with  those  to  whom  they  preach,  why  should  we 
iuippose  such  an  alteration  in  the  method  of  divine  providence 
on  this  particular  occasion  ? 

And  if  we  suppose  that  they  shall  continue  on  earth  till 
Christ's  appearing  to  judgment,  then  it  must  be  argued,  that 
they  were  sent  here  not  only  to  be  helpers  of  the  faith  of  others, 
•who  live  therein,  but  to  be  exposed,  in  common  with  them,  to 
a  seconijj  warfare  upon  earth :  not,  indeed,  with  flesh  and  blood, 


381)  OE  CHRIST  S  KINGLY  OFFICE. 

but  with  those  who  are  represented  in  the  same  chapter,  in 
which  the  first  resurrection,  and  thousand  years'  reign,  are  men- 
tioned, zs.compassing-  the  caiup  of  the  saints  aboiit^  and  the  be- 
loved city ;  and  therefore  they  are  called  back  from  a  triumphant 
Ui  a  militant  state. 

If  it  be  said,  that  the}^  shall  be  admitted  into  heaven  before 
this  battle  begins,  that  can  hardly  be  supposed  ;  for  if  God  send 
them  to  be  companions  with  his  mortal  saints,  in  their  pros- 
perous state,  will  he  call  them  away  Avhen  the  time  of  their 
greatest  danger  approaches,  in  which  their  presence  might  be 
of  the  greatest  service  to  their  brethren,  v/ho  are  left  to  strug- 
gle with  these  difficulties  ?  Thei-efore,  upon  the  whole,  we  can- 
not suppose  that  any  shall,  in  a  literal  sense,  be  raised  from  tiie 
dead,  till  this  glorious,  though  spiritual  reign  of  Christ  shall 
be  at  an  end,  and  the  day  of  judgment  draws  nigh,  which  is 
agreeable  to  the  general  scope  of  all  those  scriptures,  which 
speak  of  the  resurrection  and  iinal  judgment. 

Object.  But  to  this  it  will  be  objected,  that  the  scripture  else- 
where intimates,  that  there  shall  be  two  resurrections ;  for  the 
apostle  says,  in  1  Thes.  iv.  16.  th^t  the  dead  in  Christ  fdiall  riae 
first ;  therefore  why  may  not  this  resurrection  be  understood 
in  the  same  sense  with  that  mentioned  in  Rev.  xx.  vrhich  has 
been  before  considered  ? 

Ansxv.  We  do  not  deny  but  that  this  resurrection,  which  the 
apostle  speaks  of,  must  be  taken  in  a  literal  sense  ;  but  let  it 
be  observed,  that  he  does  not  here  mention  any  thing  of  the 
thousand  years'  reign,  but  of  the  day  of  judgment,  when  Christ 
shall  descend  from  heaven  xvith  a  shout^  and  with  the  voice  of 
the  arch-ungel^  with  which  the  glory  of  that  day  shall  begin, 
and  then  the  dead  shall  be  raised,  in  which  the  saints  and  faith- 
ful shall  have  the  pre-eminence  ',  they  shall  rise  first,  that  is, 
before  others,  mentioned  in  the  following  verse,  that  are  a/ive^ 
Tvho  shall  be  caught  up  with  them  in  the  clouds.  And  this  shall 
also  be  done,  before  the  wicked  shall  be  raised,  to  the  end  that, 
when  Christ  appears,  they^  as  it  is  said  elsewhere,  may  appear 
xvith  him  in  glory  ;  and  that  they  may  bear  a  part  in  the  solem- 
nity of  that  day,  and  be  happy  in  his  pr>.^sence  ;  v.hen  others  are 
raised  to  shame  and  everlasting  contempt,  and  filled  with  the 
utmost  confusion  and  distress. 

Moreover,  this  first  resurrection  of  those  that  died  in  Christ, 
is  not  particularly  applied  to  them  that  suffered  martyrdom  for 
him,  much  less  is  there  any  account  of  its  being  a  thousand 
years  before  the  general  resurrection ;  therefore  it  may  very 
well  be  understood  of  a  resurrection  a  very  short  time  before 
it,  and  consequently  gives  no  countenance  to  the  opinion,  which 
has  been  before  considered,  concerning  this  resurrection,  as  go- 
ing before  the  reign  of  Christ  on  earth. 


OP  Christ's  kimgly  officp.  387 

2'i  There  is  another  scripture  brought  in  defence  of  another 
part  of  their  scheme,  taken  tVom  the  apostle's  words,  in  Rom. 
viii.  21 — 23.  where  he  speaks  ot"  the  creaturen''  present  bondage^ 
and  Jature  deliverance,  and  their  xvcdting  for  the  adoption^  to 
ivit,  the  redemption  of  their  bodies^  which,  they  suppose,  will 
have  its  acconiniishir.ent,  when  this  reign  of  Christ  begins  : 
but  I  cannot  think  that  the  apostle,  in  that  scripture,  intends  any- 
thing else,  but  that  the  whole  creation  is  liable  at  present,  to 
the  curse,  consequent  upon  man's  fall;  and.  that  the  deliverance 
he  speaks  of,  shall  be  at  the  general  resurrection,  when  the 
saints  shall  be  raised  immortal  and  incorruptible,  which  is  what 
they  now  wait  and  hope  for. 

Thus  we  have  considered  the  sense  that  is  given  of  some 
scriptures,  by  those  who  understand  the  reign  of  Christ  on  earth, 
as  attended  with  various  circumstances,  which  we  cannot  rea- 
dily allow  of;  and  shewed,  that  some  of  those  texts,  which  are 
usuallv  brought  to  support  that  particular  scheme,  have  refer- 
ence to  the  return  of  the  Jev.  s  from  captivity,*  and  others,  that 
predict  their  building  of  Jerusalem,  and  the  temple  there,  Jer. 
xxix.  5.  isa.  xliv.  28.  and  the  setting  up  their  civil  and  reli- 
gious policy,  had  their  accomplishment  after  their  return  from 
the  Babylonish  captivity ;  anr I  that  those,  which  seem  to  look 
farther,  and  respect  some  privileges  v/hich  they  shall  enjoy  in 
ihe  last  days,  will  be  fulfilled,  when  they  arc  converted  to 
Christianity,  and  partakers  of  many  spiritual  privileges,  in  com- 
mon with  the  gospel-church ;  therefore  I  need  oniy^  mention 
tv.'o  scriptures  more,  which  we  understisnd  in  a  sense  very 
different  from  what  some  do,  who  treat  of  Christ's  reign  on 
earth.    As, 

Ist^  That  in  which  we  have  an  account  of  the  general  con- 
flagration, w^iich,  as  was  before  observed,  some  ir:\\\  who  give 
too  great  scope  to  their  w^it  and  fancy,  beyond  all  the  bounds 
of  modesty,  and  without  considering  those  absurdities  that  will 
follow  from  it,  have  maintained  that  it  shall  be  immediately 
before  Christ's  reign  on  earth  begins  :  the  scripture  diey  bring 
for  that  purpose,  is  that  in  2  Pet.  iii.  10,  13.  in  w-hich  the  apos- 
tle says,  that  the  heavens  shall  pass  azvau  with  a  great  noise^ 
and  the  elements  shall  melt  xvith  fervent  heat ;  the  earth  also, 
and  the  xvorks  that  are  therein,  shall  be  bur)it  up.  Nevertheless 
7ve,  according  to  his  promise,  look  for  nexv  heavens,  and  a  new 
earth,  xuherein  dxvelleth  righteousness.  This  scripture,  it  must 
be  confessed,  is  hard  to  be  understood.  We  are  far  from  think- 
ing, as  some  do,  that  it  is  only  a  metaphorical  description  of 
some  remarkable  providences,  tending  to  the  ruin  of  Christ's 
enemies,  and  the  advantage  of  his  people ;  certainly  the  words 
are  to  be  taken  in  a  literal  sense ;  for  the  apostle  had  been 
'   .Vce  Ezek,  xxxvii.  21.  mdJcr.  ixxvii.  7—13.  &  aUl>i pasai/ri. 


o8&  '  OF  CHRIST  S  KINGLY  OFFICE. 

speaking,  in  the  foregoing  verses,  of  the  old  worl^,  which,  6<.-z. 
ing  overjioxvn  tvith  xvater^  perished ;  which  is,  without  doubt,,. 
to  be  taken  in  a  literal  sense.  And  noAV'  he  speaks,  as  some 
call  it,  of  a  second  deluge,  which  shall  be  not  by  water,  but  by 
fire,*  in  which  the  heavens  and  the  earth  shall  pass  aivay^  or  be 
dissolved^  that  is,  changed,  as  to  the  form  thereof,  though  not 
annihilated.  By  the  heavens  and  the  earthy  the  learned  Medie 
well  understands  that  part  of  the  frame  of  nature,  that  was 
subjected  to  the  curse,  or  that  is  inhabited  by  Christ's  enemies, 
and  includes  in  it  the  earth,  water,  and  air,  but  not  the  heaven- 
ly bodies,  which  are  not  only  at  a  vast  distance  from  it,  but  it 
is  little  more  than  a  point,  if  compared  to  them  for  magnitude* 
And  he  also  (notwithstanding  some  peculiarities  held  by  him, 
as  before  mentioned,  relating  to  the  Millennium)  justly  ob- 
serves, that  this  conflagration  shall  not  be  till  the  end  of  the 
world,  and  consequently  it  shall  be  immediately  before  the  day 
of  judgment;  and,  indeed,  the  apostle  intimates  as  much,  when 
he  speaks  of  this  awful  providence,  as  reserved  to  the  day  of 
judgment^  and  perdition  ofungodhj  men^  in  ver.  7.  The  main 
difficulty  to  be  accounted  for,  is,  what  is  meant  by  these  new 
heavens^  and  a  new  earthy  wherein  dwelleth  righteousness^  which 
are  appointed  as  an  habitation  for  the  righteous.  Concerning 
which,  if  I  may  be  allowed  to  give  my  sense  thereof,  with  that 
humility  and  modesty  that  the  difficulty  of  the  subject  calls  for, 
I  cannot  think  that  there  is  any  absurdity,  if  we  suppose,  that, 
by  these  new  heavens  andjieiv  earthy  the  apostle  means,  that  the 
form  of  them  shall  be  so  changed,  as  that  they  shall  be  an 
apartment  of  heaven,  in  which,  together  M'ith  those  other  parts 
of  the  frame  of  nature,  which  are  designed  to  be  the  seat  of 
the  blessed,  the  saints  shall  dwell  and  reign  with  Christ  for 
ever. 

2(//y,  We  shall  now  consider  the  sense  that  may  be  given  of 
that  scripture,  in  Rev.  xx.  and  more  especially  what  we  read 
therein,  concerning  the  first  resurrection^  in  wOiich  the  martyrs 
are  said  to  live^  Avhen  this  tliousand  years'  reign  begins,  and  the 
rest  of  the  dead  not  to  five,  till  these  thousand  years  be  finished^ 
in  ver.  4,  5.  on  which  the  stress  of  tl:-;  whole  controversy  prin- 
cipally depends.  I  cannot  but  adhere  to  their  opinion,  who 
think  that  these  words  are  to  be  taken  in  a  metaphorical  sense ; 
and  then  they,  who  were  beheaded  for  the  ivitness  ofjesus^  viz. 
the  martyrs,  shall  live  when  Chi'ist's  spiritual  reign  begins,  that 
is,  the  caiise,  for  which  they  suffered  martyrdom,  shall  be  re- 
vived :  this  is  supposed  to  have  been  in  a  languishing  and  dy- 
ing condition,  during  the  reign  of  Anti-christ,  and  towards  the 
close  thereof,  to  be  at  the  lowest  ebb,  and,  as  it  were,  dead ;  I 

•  So  Jrenaus  styles  it,  Mv.  Hxr.  Lib.  V.  cap.  29.    Diluvium  snpcnenie* 


^ 


OF  Christ's  kingly  office.  398 

say,  this  shall  be  revived,  these  martyrs  shall,  as  it  were,  live 
again,  not  in  their  own  persons,  but  in  their  successors,  who 
espouse  the  sanae  cause.  Before  this,  the  enemies  of  Christ, 
and  his  gospel,  persecuted  and  trampled  on  his  cause,  insulted 
the  memory  of  those  that  had  suffered  for  it ;  but  afterwards, 
when  it  is  said,  Babylon  in  fallen^  is  fallen^  then  Christ's  cause 
revives,  and  that  which  was  victorious  over  it  dies,  and  shall 
not  rise  again,  or  be  in  any  capacity  to  give  disturbance  to  the 
church,  till  the  thousand  years  are  finished,  and  Satan  is  loosed 
again  otit  of  prison,  to  give  life  and  spirit  to  it;  and  then  we 
read  of  a  new  war  begun,  a  fresh  batlle  fought,  the  nations  de- 
ceived^ the  camp  of  the  saints  compassed  about ;  and  this  will 
continue  till  Christ  shall  come,  and  put  an  end  to  it  at  the  day 
of  judgment,  when  the  devil  shall  be  cact  into  the  lake  ofjire 
and  brimstone.  In  this  sense  some,  not  v/ithout  ground,  under- 
stand the  account  which  is. given  of  the  slaying  and  risitig-  of 
the  7'jiincsses^  Rev.  xi.  T,  11.  as  signifying  that  the  gospel, 
which  before  had  been  persecuted,  and  the  preaching  thereof 
prohibited,  shall  then  prevail  without  restraint.  The  rvitnesses^ 
death^  denotes  their  being  silenced ;  their  risi)ig  and  standing 
upon  their  feet^  their  having  liberty  again  to  preach.  And  there- 
fora  why  may  we  not  understand  the  resurrection,  in  the  chap- 
ter we  are  nov.'  considering,  as  taken  in  the  same  sense  ?  And 
this  agrees  very  well  with  the  sense  of  ver.  6.  in  which  it  is 
said,  concerning  them,  who  have  apart  in  the  first  resurrection^ 
that  is,  the  saints,  who  live  and  reign  with  Christ,  07i  such  this 
second  death  hath  no  power ^  that  is,  whatever  the  enemies  of  the 
church  may  attempt  against  them,  after  this  thousand  years 
reign,  shall  be  to  no  purpose;  for  they  shall  not  prevail,  their 
cause  shall  never  die  again.  Or,  if  it  be  applied  to  their  per- 
sons, the  ii'ieaning  is,  that  they  shall  not  die  eternally.  Eternal 
death  is  a  punishment  to  be  inflicted  on  their  enemies,  who 
shall  be  cast  into  the  lake  offire^  which  is  expressly  called  the 
second  death^  in  ver.  14.  But  these,  as  it  is  said,  in  Rev.  ii.  11. 
shall  not  be  hurt  of  it^  i.  e.  not  exposed  to  it ;  but,  as  they  have 
lived  with  Christ,  in  a  spiritual  sense,  on  earth,  so  they  shall 
live  with  him  for  ever  in  heaven. 

We  are,  in  givmg  this  sense  of  the  text,  under  a  kind  of  ne- 
cessity to  recede  from  the  literal  sense  thereof,  because  we 
cannot  altogether  reconcile  that  to  the  analog)-  of  faith.  And 
it  will  not  seem  strange  to  any,  who  consider  the  mvstical  or 
allegorical  style  in  which  this  book  of  the  Revelation  is  writ- 
ten, that  this  text  should  be  understood  in  the  same  sense : 
However,  that  this  sense  may  be  farther  justified,  let  it  be  con- 
sidered, that  it  is  not  disagreeable  to  what  we  find  in  many 
other  scriptures,  that  speak  of  the  church's  deliverance  from 
its  troubles,  under  the  metaphor  of  a  resurrection  ;  and  of  the 

Vol.  n.  3  1? 


590  «p  Christ's  kingly  ottici^ 

destruction  of  its  enemies,  under  the  metaphor  of  death.  Thus 
the  Babyionish  captivity,  and  Israel's  deliverance  from  it,  is 
described,  in  PLzek.  xxxvii,  1 — 12.  The  former  by  a  metaphor 
taken  from  a  valley  full  of  dry  bones  ;  the  latter  by  another  ta- 
ken from  their  being  raised  out  of  their  graves^  living-  and 
standing-  on  their  feet  an  exceeding-  great  army.  And,  in  Ezra 
ix.  9.  we  read  of  God's  extending  mercy  to  them,  who  were 
before  bond-men,  and  not  forsaking  them  in  their  bondage, 
giving  them  an  opportunity  to  set  up  the  temple  and  worship 
ol  God;  this  is  called,  ^iui/;^  them  a  reviving;  and  the  pro- 
phet, speaking  concerning  the  captivity,  in  Lam.  iii.  6.  says. 
He  has  set  me  in  dark  places^  as  they  that  be  dead  of  old ;  and 
the  prophet  Isaiah  speaks  concerning  their  return  from  capti- 
vity, as  a  resurrection  from  the  dead,  Thy  dead  men  shall  live^ 
together  with  my  dead  body  shall  they  arise;  axvakc^  and  sing 
ye  that  dwell  in  the  dust^  Isa.  xxvi.  19. 

Many  other  scriptures  might  be  cited,  out  of  the  writings  of 
the  prophets,  to  justify  this  metaphor: ciil  sense  of  the  words, 
deaths  and  resurrection  and  also  some  out  of  the  New  Testa- 
ment, of  which  I  need  only  refer  to  one,  which  has  a  particular 
respect  to  the  subject  under  our  present  consideration,  when 
the  apostle  says,  that  the  receiving  of  them ^  to  wit,  of  the  church 
of  the  Jews,  when  converted,  shall  be  as  life  from  the  dead^ 
Rom.  xi.  15.  therefore  the  scripture  gives  countenance  to  ite 
being  called  a  resurrection. 

On  the  other  hand,  M'e  might  refer  to  some  scriptures  that 
speak  of  the  ruin  of  the  churclv  s  enemies,  under  the  metaphor 
of  a  state  of  death  :  thus,  in  Isa.  xxvi.  14.  They  are  dead,  they 
shall  not  live;  they  are  deceased^  they  shall  not  rise ;  therefore 
hast  thou  visited  aiid  destroyed  ther.i,  and  made  all  their  memo- 
ry to  perish  ;  and,  in  chap.  xiv.  he  describes  the  utter  destruc- 
tion of  the  Chaldeans,  the  church's  enemies,  by  whom  they  had 
been  carried  captive,  in  a  veiy  beautiful  manner,  and  carries 
on  the  metaphor,  taken  from  persons  departed  out  of  this  world, 
in.  ver.  9,  10,  II.  and  says,  in  particular,  concerning  the  king 
of  Babvlon,  Thy  pomp  is  brought  dorvn  to  the  grave,  the  noise 
cf  thy  viols;  the  worm  is  spread  under  thee,  and  the  ruorms 
cover  thee;  which  signifies  the  political  death  of  that  empire, 
and  the  utter  inability  which  followed  upon  this,  of  their  giv- 
ing distm-bance  to  the  church  of  God,  as  they  had  formerly 
done.  These,  and  many  other  scriptures  of  the  like  nature, 
may,  in  some  measure,  justify  the  sense  we  have  given  of  the 
ficrlplure  before  mentioned,  relating  to  the  death  and  resurrec- 
tion of  Christ's  cause,  for  which  his  martyrs  suffered,  and  the 
death  of  the  Anti-christian  cause,  which  ensued  thereupon. 

Thus  concerning  Christ's  reign  on  earth,  and  what  may  be 
probably  supposed  to  be  the  sense  of  those  scriptures  that  are 
brought  ia  defence  thereof.  ^Ve  h:ive  not  entered  into  the  par- 


OF  Christ's  kingly  office*  >3©l 

ticulaf  consideration  of  what  is  said  concerning  the  time,  or  the 
number  of  years,  which  this  glorious  dispeiisation  shall  con- 
tinue.   We  read,  indeed,  of  Christ's  reig-Jihisr  a  thoxisand  ijearSy 
bv  which  we  are  not  to  understiuid  the  eternal  exercise  of  hia 
government;  for  it  is  said  not  only  to  be  on  earthy  but  this  pe- 
riod is  also  considered,  as  what  shall  have  an  end :  which  that 
excellent  Father,  whom  I  before  mentionea,  did  not  duly  con- 
sider, when  he  reckoned  this  as  a  probable  sense  of  this  thou- 
sand years,  and  produces  diat  scripture  to  justify  his  s-  nse  of 
the  words,  in  which  it  is  said,  that  God  has  remembered  his 
covenant  for  ever,  the  xvord  which  he  comynanded  to  a  thousand 
generatio7is,  Psal.  cv.  8.  by  which  we  ai-e  to  understand,  that 
God  will  establish  his  covenant  with  his  people,  and  make  good 
the  promises  thereof  throughout  ail  the  ages  of  eternity.  This, 
indeed,  sufficiently  proves  that  a  thousand  years  might  be  taken 
for  eternity,  agreeably  to  the  sense  of  scripture  ;  but  it  is  plain, 
from  the  context,  that  it  is  not  to  be  so  taken  here,  in  Rev.  xx. 

As  for  the  other  sense  he  gives  of  this  thousand  years y* 
namely,  that  they  might  be  understood  as  containing  a  great 
but  indeterminate  number  of  years,  in  the  latter  part  of  the  last 
thousand  which  the  world  shall  continue,  so  that,  by  a  figura- 
tive way  of  speaking,  a  part  of  a  thousand  years  may  be  called 
a  thousand  years ;  f  this  I  will  not  pretend  to  argue  against,  nor 
to  say  that  those  divines  are  in  the  wrong,  who  suppose  that  a 
thousand  years  is  put  for  a  great  number  of  years,  and  that  it 
does  not  belong  to  us  to  say  how  many ;  I  say,  whether  we 
are  to  acquiesce  in  this,  or  in  the  literal  sense  of  the  words,  I 
■will  not  determine ;  only  we  must  conclude,  as  we  have  scrip- 
ture ground  for  it,  that  they  shall  end  a  little  before  Christ's 
coming  to  judgment;  during  which  short  interval  ic  is  said, 
Satan  will  be  loosed  a  little  seasoti,  and  make  some  fresh  eftbrts 
against  the  church,  till  he,  and  those  that  are  spirited  and  ex- 
cited by  him,  to  give  disturbance  to  it,  perish  in  the  attempt, 
and  are  cast  into  the  lake  of  fire  and  brimstone.  This  is  all  that 
I  shall  say  concerning  the  time  appointed  for  this  glorious  reign, 
cur  principal  design  being  to  speak  concerning  the  advantages 
that  the  church  shall  enjoy  under  it. 

We  have  endeavoured  to  avoid  two  extremes,  namely,  that 
of  those  who  do  not  put  a  just  difference  between  it  and  the 

•   rid.  Jlvs-  de  Civ.  Dn.  Lib.  XX.  cap.  7. 

f  Tlds  is  very  agreeaMe  to  the  scripture -mode  of  speaking  ,-  votJdiig  is  more  com- 
mon thanfor  the  cardinal  number  to  be  put  fjr  the  ordinal;  and  so  the  meanivi^  is, 
that  tliis  reign  shall  continue  to  the  thousandth  year ^  or  till  the  last  li}{}0  years  uftlie 
■world  shall  have  an  end,  what  part  soever  of  his  1000  t/ears  it  began  in.  'I'hvs  God 
tells  Jbrnham,  in  Gen.  xv.  13.  that  liis  seed  sliall  be  a  stvangtr  in  it  land  lli;:t  is 
not  theirs,  to  wit,  Egiipt,  and  shall  serve  ti)em,  and  they  shall  afflict  tlicni  400 
years  ;  xuhereas  it  is  certain  that  his  seed  were  not  above  215  years  in  Egypt,  and 
they  -oere  not  slaves,  or  afflicted  there  100 years;  therefore  the  meaning  is,  q.  d.  that 
they  shall  ajlict  thtm  till  400  years  are  expired,  fro-tn  this  time. 


392  QF  Christ's  KINGLY  office. 

heavenly  state  j  as  also  another  extreme,  -which  wc  have  not 
yet  mentioned,  which  several  modern  writers  have  giv€n  into, 
who  suppose,  that  this  thousand  years'  reign  is  long  since  past, 
and  that  the  binding  of  Satan  therein  consisted  only  in  some  de- 
grees of  restraint  laid  on  him,  and  that  the  reign  itself  contain* 
ed  in  it  only  some  advantages,  comparatively  small,  that  the 
church  enjoyed  at  that  time,  and  that  the  thousand  years'  reign 
began  in  Constantinc's  time,  v.hen  the  empire  became  Chris- 
tian, about  the  year  of  our  Lord  300,  and  that  they  ended 
about  the  year  1300,  when  the  church  met  with  some  new  dif- 
ficulties from  the  eastern  parts  of  the  world,  which  they  sup- 
pose to  be  intended  by  Gog  and  Magog.  =>'•  But  we  cannot  see 
sufficient  reason  to  adhere  to  this  opinion,  because  the  state  of 
the  church,  when  Satan  is  said  to  be  bound  a  thousand  years, 
is  represented  as  attended  with  a  gre^ .ter  degree  of  spiritual 
glory,  holiness,  purity  of  doctrine,  and  many  other  blessings 
attending  the  preaching  the  gospel,  than  we  are  given  to  un- 
derstand by  any  history  that  it  has  yet  enjoyed. 

As  to  what  concerns  the  general  method,  in  which  we  have 
insisted  on  this  subject,  I  hope  v/e  have  not  maintained  any 
thing  that  is  derogatory  to  the  glory  of  Christ's  kingdom,  nor 
what  has  a  tendencv  -;o  detract,  from  the  real  advantage  of  the 
saints.  Do  they,  on  the  other  side  of  the  question,  speak  of  his 
reigning  ?  so  clo  v/e.   They,  indeed,  consider  him  as  reigning 
in  his  human  nature,  and  conversing  therein  with  his  saints ; 
which  opinion  we  cannot  give  into,  for  reasons  before   men- 
tioned :  but  it  is  not  inconsistent  with  the  glory  of  Christ  to 
assert,  as  we  have  done,  that  he  shall  reign  spiritually ;  and  the 
consequence  hereof  shall  be,  not  the  external  pomp  and  gran- 
deur of  his  subjects,  but  their  being  adorned  with  purity  and 
universal  holiness,  and  enjoying  as  much  peace,  as  they  have 
reason  to  expect  in  any  condition  short  of  heaven.    Moreover, 
we  have  not  advanced  any  thing  that  has  a  tendency  to  detract 
from  the  spiritual  blessings  aiid  advantages  of  Christ*s  king- 
dom, which  the  saints  shall  enjoy  in  this  happy  period  of  time. 
If,  notwithstanding  all  this,  it  be  said,  that  there  are  some  ad- 
vantages which  the  contrary  scheme  of  doctrine  supposes  that 
the  saints  shall  enjoy  on  earth,  beyond  what  we  think  they  have 
ground  to  expect  from  scripture ;  nevertheless,  their  not  enjoy- 
ing them  here  will  be  fully  compensated  with  a  greater  degree 
of  glory,  which  they  shall  have  when  they  reign  with  Christ  in 
heaven ;  which  leads  us  to  consider. 

The  eternity  of  Christ's  mediatorial  kingdom ;  concerning 

which  it  is  said,  lie  shall  reign  over  the  house  of  Jacob  for  every 

and  of  his  kingdom  there  shall  be  no  end,  Luke  i.  Z3.   As  he  is 

described,  by  the  apostle,  as  a  Priest  for  ever^  Heb.  v.  6.  and 

*   .S'.-r  .Ynfi/er  on  th^  tievdatiov,  prop.  33,  34.  pa?ef>l,  6?. 


OF  Christ's  kingly  office.  393 

as  ever  Uviii^  to  make  intercession  for  those  that  cotne  unto  God 
by  hiniy  chap.  vii.  25.  so  he  shall  exercise  his  kingly  office  for 
ever;  not.  according  to  the  present  method  of  the  administra- 
tion thereof,  but  in  a  way  adapted  to  that  glorifitMl  state,  in 
which  his  subjects  shall  be,  in  another  wcild. 

There  is,  indeed,  a  scripture  that  seems  to  assert  the  con- 
trary, which  the  Socinians  give  a  very  perverse  sense  of,  as 
though  it  were  inconsistent  with  his  proper  deity  ;  and  accord- 
ingly thej^  suppose,  that,  as  he  was  constituted  a  divine  Person, 
or  had  the  honour  of  a  God,  or  king,  conferred  on  him,  when 
he  ascended  into  heaven,  as  the  reward  of  the  faithful  discharge 
of  his  ministry  on  earth ;  so  this  was  designed  to  continue  no 
longer  than  to  the  end  of  the  world,  when  he  is  to  be  set  on  a 
level  with  other  inhabitants  of  heaven,  and  be  subject  to  the 
Father^  when  God  shall  be  all  hi  all.  This  they  suppose  to  be 
the  meaning  of  the  Apostle's  words,  in  1  Cor.  xv.  24,  25,  28. 
Then  cometh  the  cnd^  xuhen  he  shall  have  delivered  tip  the  king- 
dom to  God^  even  the  Father  ;  when  he  shall  have  put  down  all 
rule^  and  all  authority  and  power.,  for  Ite  must  reign  till  he  hath 
put  all  enemies  under  his  feet ;  and  xvhen  all  things  shall  be  sub- 
dued unto  him,  then  shall  the  Son  also  himself  be  subject  imto 
him.,  that  put  all  things  under  him,  that  God  may  be  all  in  all.  It 
must  be  acknowledged,  that  this  is  one  of  those  things,  in  Paul's 
epistles,  that  are  hard  to  be  understood  ;  but  I  humbly  conceive 
that  we  may  give  a  sense  of  it,  very  remote  from  that  but  now 
mentioned,  which  is  subversive  of  his  Godhead,  and  of  the 
cteraity  of  his  kingdom.  Therefore,  for  the  understanding 
thereof,  let  it  be  considered, 

(1.)  That  when  the  apostle  speaks  of  the  end  coming  when 
he  shall  deliver  up  the  kingdom  to  the  Father  ;  by  the  kingdom 
we  may,  without  the  least  strain  on  the  sense  of  the  text,  un- 
derstand his  material  kingdom,  or  the  subjects  of  his  kingdom, 
which  is  very  agreeable  to  that  sense  of  ihfe  word,  both  in  scrip- 
ture and  in  common  modes  of  speaking;  as  wiien  we  call  the 
inhabitants  oi  a  city,  the  city  ;  so  we  call  the  subjects  of  a  king- 
dom, the  kingdom :  taking  the  words  in  this  sense,  we  must 
suppose,  that  the  subjects  of  Christ's  kingdom  are  his  trust  and 
charge,  and  that  he  is  to  deliver  them  up  to  the  Father  at  last, 
as  persons  whom  he  has  governed  in  such  a  way,  as  that  the 
great  ends  of  his  exercising  his  kingly  office,  have  been  fully 
answered,  as  to  what  concerns  his  government  in  this  lower 
world.  This  is  no  improbable  sense  of  Christ's  delivering  up 
the  kingdom  to  the  Father. 

But  it  may  also  be  taken  in  another  sense,  to  wit,  for  the 
form  of  Christ's  kingdom,  or  the  present  mode  of  government, 
exercised  towards  those  who  are  in  an  imperfect  state  :  this 
shall  be  delivered  up.,  that  is,  he  shall  cease  to  govern  his  peo- 


S94  OF  CHRIST'S  KINGLY  OFFICE. 

pie  in  such  a  way  as  he  now  does ;  but  it  doth  not  follow,  frona 
hence,  that  he  shall  not  continue  to  govern  them,  in  a  way 
adapted  to  the  heavenly  state. 

And  when  it  is  said,  that  he  shall  put  donm  all  rule  and  all 
authority  and  powcr^  the  meaning  is,  that  all  civil  and  eccle- 
siastical government,  as  it  is  now  exercised  in  the  world,  or  the 
church,  shall  be  put  down,  as  useless,  or  disagreeable  to  the. 
heavenly  state,  but  it  does  not  follow,  from  hence,  that  he  shall 
lay  aside  his  own  authority  and  power. 

(2.)  When  it  is  said,  in  ver.  25.  that  he  must  reign  till  he 
hath  put  all  enemies  under  his  feet^  it  does  not  imply  that  he 
shall  not  reign  afterwards,  but  that  he  shall  not  cease  to  reign 
till  then,  which  is  the  sense  of  that  parallel  scripture,  in  which 
it  is  said.  Sit  thou  at  my  right-hand^  until  I  make  thine  enemies 
thy  footstool^  Psal.  ex.  1.  which  does  not  denote  that  he  shall, 
after  his  enemies  are  made  his  footstool,  sit  no  longer  at  God's 
right  hand,  as  advanced  there  to  the  highest  honour.  It  is  very 
evident,  from  several  scriptures,  as  well  as  our  common  mode 
of  speaking,  that  the  word  Until  does  not  always  signify  the 
cessation  of  what  is  said  to  be  done  before,  but  only  the  con- 
tinuance thereof  till  that  time,  as  well  as  afterwards  :  thus  it  is 
said.  Our  eyes  -wait  upon  thd  Lord  our  God,  until  that  he  have 
mercy  upon  us,  Psal.  cxxiii.  2.  by  which  we  are  not  to  under- 
stand, that,  when  God  extends  mercy,  the  eyes  of  his  people 
cease  to  wait  upon  him,  but  we  will  not  leave  off  waiting  upon 
him,  until  we  have  received  the  mercies  we  hope  for;  and,  af- 
ter that,  we  will  continue  to  wait  for  those  mercies  that  we  shall 
farther  stand  in  need  of;  and  elsewhere  Job  says,  Until  I  die^ 
Ixvill  not  remove  mine  integrity  from  me  ;  mine  heart  shall  not 
reproach  me,  as  long  as  I  live.  Job  xxvii.  5 — 7.  This  does  not 
imply  that  he  would  retain  his  integrity  no  longer  than  he  lived. 
If  the  word  Until  be  frequently  used  in  this  sense,  then  there 
is  no  ground  to  suppose,  that  when  it  is  said  Christ  shall  reign 
zintil  he  has  put  all  his  enemies  under  his  feet,  that  it  denotes 
that  he  shall  not  reign  to  eternity,  nor  any  longer  than  till  all 
things  be  subdued  unto  him :  but,  indeed,  it  rather  argues,  that 
he  shall  reign  for  ever,  than  that  he  shall  cease  to  reign ;  for 
when  all  enemies  are  removed  out  of  the  wav,  and  his  right  to 
govern  is  no  longer  contested  by  them,  shall  he  then  cease  to 
exercise  that  sovereign  dominion  which  he  has  over  all  things  ? 

(3.)  Since  the  main  difficulty,  and  the  greatest  stress  of  the 
argument  brought  against  the  eternity  of  Christ's  kingdom,  is 
what  the  apostle  farther  adds,  in  ver.  28.  of  this  chapter,  that 
ivhen  all  things  shall  be  subdued  unto  him,  then  shall  the  Son 
also  himself  be  subject  unto  him^  that  God  may  be  all  in  all.  It  is 
said,  indeed,  that  the  Son  shall  be  subject  to  the  Father,  viz. 
as  man ;  but  can  any  one  suppose  that  the  Son  is  not  now  sub- 


or  CHRIST^S  KINGLY  OFFl'CE.  3'95 

ject  to  the  Father  ?  And  when  it  is  farther  added,  God  shall 
be  all  in  ail,  is  it  to  be  supposed  that  he  is  not  now  so  i  If  this 
be  far  from  being  the  true  meaning  of  these  words,  then  the 
sense  they  give  thereof  is  not  just,  but  we  are  to  understand 
them  thus,  that  in  the  end,  when  all  the  ends  of  Christ's  ad- 
ministering his  mediatorial  government  in  this  lower  world  are 
answered,  and  the  present  form  or  method  of  administration 
shiill  cease,  then  it  shall  appear,  that  the  whole  plan  thereof 
had  the  most  direct  tendency  to  promote  the  Father's  glory,  or 
to  answer  those  most  valuable  ends  for  which  this  mediatorial 
kingdom  was  erected;  and,  by  this  means,  it  will  more  emi- 
nently appear,  than  ever  it  has  done  before,  that  this  work  is 
from  God,  and  worthy  of  him.  If  the  Son's  kingdom  had  not 
been  subjected,  or  subservient  to  the  Father's  glory,  the  sub- 
jects thereof  would  not  have  been  delivered  up,  or  presented  to 
the  Father,  as  the  Mediator's  trust  and  charge  committed  to 
him ;  and,  if  God  had  not  been  all  in  all,  or  the  administration 
of  Christ's  kingdom  had  not  been  the  effect  of  divine  power,  in 
all  the  branches  thereof,  it  would  not  have  had  so  glorious  and 
successful  an  issue,  as  it  will  appear  to  have  in  the  great  day. 
This  I  take  to  be  the  plain  sense  of  this  scripture,  which  can- 
not reasonably  be  denied,  if  we  consider  that  it  is  very  agree- 
able to  our  common  mode  of  speaking,  to  say,  that  a  thing  is, 
when  it  appears  to  be  what  it  is,  which  may  be  thus  illustrated : 
Suppose  a  king  has  gained  a  victory  over  his  enemies,  or  quel- 
led some  civil  broils,  or  tumults,  in  his  kingdom,  he  may  say, 
upon  that  occasion.  Now  I  am  king;  that  is,  I  appear  to  be  so, 
or  my  establishment  in  the  kingdom  seems  less  precarious.  We 
have  an  instance  of  the  like  mode  of  speaking  in  scripture,  when 
David  says  upon  the  occasion  of  bringing  the  affairs  of  his 
kingdom  to  a  settled  state,  after  Absalom's  rebellion,  Do  I  not 
knorv  that  lam  this  day  king  over  Israel?  2  Sam.  xix.  22.  that 
is,  I  appear  to  be  so,  since  that,  which  tended  to  unhinge,  or 
give  disturbance  to  my  government,  is  removed  out  of  the  way. 
IMoreover,  that  things  are  said  to  be,  when  they  appear  to  be, 
is  agreeable  to  that  mode  of  speaking  used  by  the  Israelites, 
when,  upon  their  receiving  the  fullest  conviction  that  the  Lord 
was  God,  pursuant  to  Elijah's  prayer,  by  an  extraordinary  dis- 
play of  his  glory,  in  working  a  miracle  to  confute  thtir  idola- 
try, they  fell  on  their  faces,  and  said.  The  Lord  he  is  God;  that 
is,  lie  now  appears  to  be  so,  by  those  extraordinary  effects  of 
his  power,  which  we  have  beheld.  If  therefore  this  be  no  un- 
common mode  of  speaking,  why  may  we  not  apply  it  to  that 
text  which  we  are  now  endeavouring  to  explain  ?  and  so  con- 
clude, that  the  sense  but  now  given  of  the  Son's  being  subject 
to  the  Father,  and  God's  being  all  in  all,  contains  in  it  nothing 
absurd,  or  contrary  to  the  scripture  way  of  speaking,  and  con- 


396,  Of  Christ's  humiliation. 

seqiiently  the  eternity  of  Christ's  kingdom  is  not  overthrown 
thereby ;  and  therefore  we  must  conclude,  that  as  his  kingly 
government  is  now  exercised  in  a  way  agreeable  to  the  present 
condition  of  his  church,  so  it  shall  be  exercised  in  a  glorious 
manner,  suited  to  the  heavenly  state,  when  ail  his  saints  and 
subjects  shall  be  brought  there. 

Thus  we  have  considered  Christ,  as  executing  his  offices  of 
Prophet,  Priest,  and  King ;  we  now  proceed  to  speak  concern- 
ing the  twofold  state  in  which  they  have  been,  are,  or  shall  be 
executed  by  him ;  and  first  concerning  his  state  of  humiliation. 


Quest.  XLVI.  JV/iat  was  the  estate  of  Chrisfs  hwniliation  P' 

Ansv/.  The  estate  of  Christ's  humiliation  was  that  low  condi- 
tion, wherein  he,  for  our  sakes,  emptying  himself  of  his  glo- 
ry, took  upon  him  the  form  of  a  servant,  in  his  conception 
and  birth,  life,  death,  and,  after  his  death,  until  his  resur- 
rection. 

Quest.  XLVII.  Iloru  did  Christ  humble  1  urns  elf  in  his  con- 
ceptioii  and  birth  ? 

Answ.  Christ  humbleth  himself  in  his  conception,  in  that,  be-' 
ing  from  all  eternity,  the  Son  of  God,  in  the  bosom  of  the 
Father,  he  was  pleased,  in  the  fulness  of  time,  to  become 
the  Son  of  man,  made  of  a  woman  of  low  estate,  and  to  be 
born  of  her ;  with  divers  circumstances  of  more  than  ordi- 
nary abasement. 

Quest.  XL VIII.  How  did  Christ  humble  himself  in  his  life? 

Answ.  Christ  humbled  himself  in  his  life  by  subjecting  him- 
self to  the  lav/,  v.hich  he  perfectly  fulfilled,  and  by  conflict-" 
ing  with  the  indignities  of  the  world,  temptations  of  Satan, 
and  infirmities  in  his  flesh ;  whether  common  to  the  nature 
of  man,  or  particularly  accompanying  that  his  low  condition. 

IN  considering  Christ's  low  and  humble  state,  while  he  was 
in  this  world,  we  m.ay  observe,  that  this  is  styled  his  emp- 
tying himself  of  his  glory ^  when  he  took  on  him  the  form  of  a 
servant :  thus  the  apostle  expresses  it,  in  Phil.  ii.  7.  for  the 
words,*  which  we  render,  he  made  himself  of  no  reputation^  are 
to  be  so  understood.  Now,  since  his  incarnation  is  so  express- 
ed, we  must,  before  we  proceed  any  farther  on  this  subject,  en- 
quire, how  this  was  inconsistent  with  his  Godhead  ?  and,  whe- 
ther he  might  be  said,  in  taking  our  nature,  to  empty  or  hum» 


QF  Christ's  nuMiLiATiQN.  :^<^t 

blfe  himself?  and  also,  whether  his  incarnation  may,  properly 
speaking,  be  called  a  part  of  his  humiliation  '! 

There  is  a  sense  in  Avhich  he  may  be  said  to  humble  himself^ 
in  his  di\ine  nature  ;  as,  when  we  read  of  God^s  humbling  him- 
self, to  behold  the  thing's  that  are  in  heaven  and  in  the  earthy 
Psal.  cxiii.  6.  This  is  so  far  from  being  a  dishonour  to  him, 
that  it  is  expressive  of  his  glory,  as  it  argues,  that  there  is  au 
infinite  distance  between  him  and  the  creature.  In  this  sense, 
the  second  Person  of  the  Godhead  might  be  said  to  humble 
himself,  in  assuming  the  human  nature,  and  thereby,  as  it  were, 
casting  a  veil  over  his  glory.    This  is  such  a  sense  of  Christ's, 
humiliation^  as  denotes  infinite  condescension,  but  no  diminu- 
tion, or  loss  of  divine  glory  ;  neither  can  this  be  styled  his  emp- 
tying himself  of  glor}^,  or  humbling  himself,  in  that  sense  in 
which  the  apostle  expresses  it,  as  above  mentioned.    It  cannot 
be  denied,  but  that  Christ's  incarnation  was  the  highest  instance 
of  condescension ;  and,  if  nothing  more  be  intended  than  this, 
when  persons  speak  of  Christ's  humbling  himself  in  his  incar- 
nation, or  taking  our  nature  into  union  with  his  divine,  we  are 
far  from  denying  it. 

But  we  are  not  now  speaking  of  Christ's  humbling  himself 
in  a  relative  sense,  as  God,  but  his  being  in  a  state  of  humili- 
ation, as  God-man  Mediator;  in  which  sense,  the  act  of  incar- 
nation, or  taking  the  human  nature  into  union  with  his  divine 
Person,  cannot,  properly  speaking,  be  styled  a  branch  of  his 
mediatorial  humiliation ;  for  that  which  tends  to  constitute  the 
Person  of  the  Mediator,  cannot  be  said  to  belong  antecedently 
to  him  as  Mediator.  For  the  understanding  of  which,  we  may 
observe, 

1.  That  the  Person  of  Christ  is  to  be  considered  in  two  dif- 
ferent respects,  viz.  as  God,  or  as  Mediator;  in  the  former 
sense,  he  was,  from  eternity,  a  divine  Person,  and  would  have 
been  so,  if  he  had  not  been  Mediator :  but  when  we  speak  of 
kis  Person,  as  Mediator,  we  always  consider  him  as  God- 
man,* 

2.  Everj'  mediatorial  act,j  according  to  the  most  proper  and 
literal  sense  thereof,  supposes  the  constitution  of  his  Person,  as 

•  Wlten  we  consider  Christ  ax  Mediator,  from  all  eternity,  we  include,  in  t/ii»  idea; 
his  htimnn  nature,  as  wliut  tuus  to  be  tiasumtdin  titnc.  There  is  a  prolcpsis  in  tvch  a 
mode  ofspeaicing;  us,  when  lie  is  said  to  be  the  Lamb  slain  from  the  foundation  of 
llie  world;  in  the  saute  sense  he  luiffht  be  said  to  be  man  from  tlw  Jlundution  of  the 
ivorld;  and  so  we  undei  stand  it,  xuheii  we  speak  of  him  as  God-man  JMeiliaior,fr<jm 
nil  eternity. 

f  By  Cla-isCs  mediatorial  acts,  we  mean  every  thing  that  lie  did  and  suffered,  in 
the  whole  course  of  Ids  obedience.  Unto  death.  This  is  not  to  be  considered  in  a  prolep- 
tic  sense,  aswluit  he  did  as  JMediator,  btfore  his  incarnation,  may  be  said  to  be,  an 
fie  nught  then,  in  sonw  rttpecte,  be  said  to  execute  his  prophetical  or  kingly  offices,  as 
Mediator,  or  as  one  who  deuigncdin  tlicfubwsn  (ftime,  t9  take  iivr  uatvvs  intu  Vnifin 
vith  his  divine  I'tison, 

Voji.  n,  3  E 


3*5^  OT?  Christ's  humiliation-;- 

Cod-man  Mediator,  and  consequently  it  supposes  him  to  be  in* 
carnate.  This  is  evident,  because  what  he  did  here  on  earth 
\vas  performed  by  him,  in  obedience  to,  and  as  having  received 
a  commission  from,  the  Father ;  which  could  not  be  perform- 
ed any  otherwise  than  in  his  human  nature. 

4.  Christ  could  not  be  said  to  assume  the  human  nature  in- 
to union  with  his  divine  Person,  as  God-man,  for  that  implies 
a  contradiction  in  terms  ;  nor  could  it  be  said,  that,  before  this, 
he  performed  any  act  of  obedience  to  the  law,  for  that  suppo- 
ses the  human  nature  to  be  assumed,  and  therefore  is  conse- 
quent to  his  incarnation. 

4.  For  our  farther  understanding  this  matter,  we  may  dis- 
tinguish between  the  act  of  incarnation,  or  taking  the  human 
nature  into  union  with  his  divine  Person ;  and  the  state  in 
which  he  was,  after  this.  The  former  was  an  instance  of  di- 
vine condescension ;  the  latter,  in  the  most  proper  sense,  was 
a  branch  of  his  mediatorial  humiliation.  And  this  leads  us  to 
consider  the  various  instances  in  which  Christ  is  said  to  have 
humbled '  himself,  in  some  following  answers,  namely,  in  his 
birth,  life,  death,  and  after  his  death. 

I.  Christ  humbled  himself  in  his  birth  ;  and  that, 

1.  In  that  he  submitted  to  be  in  a  state  of  infancy,  in  com- 
;mon  with  all,  who  come  into  the  world.  This  is  the  most  un- 
active  state  of  life,  in  Avhich  we  are  under  a  natural  incapacity 
of  enjoying,  or  conversing  with  God,  or  being  of  any  other  use, 
than  objectively,  to  men,  inasmuch  as  the  new-born  infant  is 
destitute,  at  least,  of  the  regular  exercise  of  thought ;  and  is 
also  exposed  to  various  evils,  that  attend  its  infantile  state  ; 
sensible  of  a  great  deal  of  pain  and  uneasiness,  which  renders 
it  the  object  of  compassion ;  and  knows  not  what  is  the  secret 
cause  thereof,  nor  how  to  seek  redress.  This  stage  of  life  our 
Saviour  passed  through,  and  thereby  discovered  a  great  degree 
of  humiliation. 

We  have  no  reason  to  think,  with  the  Papists  *,  that,  during 
his  infancy,  he  had  the  perfect  exercise  of  his  reasoning  pow- 
ers, as  though  he  had  been  in  a  state  of  manhood,  as  supposing 
that  the  contrary  would  have  been  a  dishonour  to  him.  For, 
if  it  were  in  no  wise  unbecoming  the  divine  nature  to  continue  its 
imion  with  his  body,  when  separate  from  his  soul,  and  there- 
fore in  a  state  of  the  greatest  inactivity,  it  could  be  no  dishon- 
our for  it  to  be  united  to  his  human  nature,  though  we  suppose 

*  See  Bellarm.  Tom.  I.  Lib.  IV.  cap.  1.  ivho  pretends  that  it  is  vniversaUy  heldhy 
them,  luheji  hesuys,  Critholicoriim,  communis  seritentiafuit,Christi  animam  ab  ip- 
sa sua  creatione  repletam  scientia  &  gratia;  ita  ut  nihil  postea  clldicerit  quod 
antca  nesciret,  nee  ullam  actionem  fecerit  a\it  faccre  potuerit  qvr<e  emendatione 
ej^uerit.  I'ca  decent  cum  magistro  omnes  TUeologi  &  eiiam  omnes  Patres.  This 
}i€  endeavours  to  maintain  (>ii  arjmnevts,  rj,':ieh  /.?,';a"  Jiot  e^itn-  inis  tJie particiiiar 
atcqunt  nf-     '  • 


OF  Christ's  HtrMiLiATiov.  399^ 

it  to  have  been,  during  his  infancy,  in  that  state,  in  which  other 
infants  are,  as  having  the  powers  and  faculties  of  the  soul  not 
deduced  into  act,  as  they  afterwards  are;  therefore  wc  can  rec- 
kon this  no  other  than  a  groundless  and  unnecessary  conjecture^ 
and  cannot  but  admire  this  instance  of  his  humiliation,  while 
he  was  an  infant.  And,  indeed,  since  he  came  to  redeem  in- 
fants, as  well  as  others,  it  was  becoming  the  wisdom  and  good- 
ness of  God,  that  he  should  be  like  them,  in  most  other  re- 
spects, except  in  their  being  born  guilty  of  Adam's  sin.  If  his 
passing  through  tlie  other  ages  of  life  was  designed  for  our  ad- 
vantage, as  he  was  therein  like  unto  us,  and  as  the  apostle  says, 
able  to  sj^mpathize  with  us,  in  the  various  miseries  that  attend 
them ;  so  this  affords  the  like  argument  for  that  peculiar  com- 
passion, which  he  has  for  infants,  under  those  evils  that  they 
are  liable  to. 

What  we  have  here  asserted,  against  those  who  think  it  a  dis- 
honour to  him,  to  suppose,  that  he  was  liable  to  any  imperfec- 
tion, as  to  knowledge,  during  his  infancy,  is  not  to  be  reckoned 
a  groundless  conjecture,  without  sufficient  reason  to  support  it  j 
since  it  is  expressly  said,  in  scripture,  in  Luke  ii.  52.  that  he 
increased  in  xvisdom  as  well  as  stature ;  therefore  we  suppose, 
that  Christ's  humiliation  began  in  those  natural  infirmities, 
which  he  was  liable  to,  that  are  inseparable  from  a  state  of  in- 
fancy. 

2.  Another  branch  of  Christ's  humiliation,  respecting  his  birth, 
was,  that  he  should  be  born  of  a  woman  of  very  low  degree  in 
the  world,  rather  than  of  one,  whose  circumstances  and  charac- 
ter therein  were  superior  to  those  of  all  others,  and  called  for 
an  equal  degree  of  respect  from  them.    The  blessed  virgin  was, 
indeed  in  a  spiritual  sense,  honoured  and  respected  above  all 
women,  as  the  salutation  given  her,  by  the  angel,  imports.  Hail 
thou  that  art  highly  favoured^   the  Lord  is  xuith  thee;  Blessed 
art  thou  among  women^  Luke  i.  28.  notwithstanding,  it  is  plain 
she  was  far  from  being  honourable  in  the  opinion  of  the  world. 
It  is  true,  she  was,  of  the  seed  of  David,  which  was  a  princely 
line  :  But  the  sceptre   \vas  now   departed   from  it ;  therefore, 
when  our  Saviour  is  said  to  have  the  throne  of  his  father  Da- 
vid^ chap.  i.  32.  given  him  by  Ciod,  it  is  certain  he  had  it  not 
from  his  parents,  in  a  political  sense.     It  is  called,  indeed,  the 
,   throne  of  David,  as  referring  to  that  promise  made  to  David, 
2  Sam.  vii.  12, — 16.  that  one  should  descend  from  him  whom 
God  would  set  on  his  throne^  whose  kingdom  he  rvould establish 
for  ever.     Whwt  relates  to  the  establishment  of  David's  king- 
dom, and  the  eternity  of  it,  certainly  looks  farther  than  the  reigu 
of  S(.)lomon,  or  the  succession  of  kings,  who  were  of  that  line  ; 
so  that  David's  kingdom  continuing  for  ever,  denotes  the  ptT- 
petuity  thereof,  in  Christ's  b^-ing  set,  in  a  spiritual  scase,  ou  his 


406  ©F  Christ's  humiliation, 

throne,  which  seems  to  be  the  meaning  of  the  angel's  words, 
He  shall  sit  on  the  throue  of  his' father  David.  He  had  not,  in- 
deed, a  right  to  David's  crown  by  natural  descent  from  him, 
for  that  seems  contrary  to  what  was  foretold  of  him ;  for  though 
it  is  said,  that  a  rod  shall  come  of  the  stem  of  fesse^  and  a 
branch  shall  groxv  out  of  his  roots;  Isa.  xi.  1.  which  plainly  re^ 
fers  to  our  Saviour,  ns  being  of  the  seed  of  David ;  yet  it  is  as 
plainly  intimated,  that  he  was  not  to  inherit  the  crown  of  Da- 
vid, in  a  political  sense,  by  right  of  natural  descent  from  him, 
inasmuch  as  it  is  said,  He  shall  g-rorv  vp  before  him  as  a  tender 
plant^  and  as  a  root  out  of  a  dry  ground^  chap.  liii.  2. 

To  this  we  may  add;  that  his  mother's  condition  in  the 
world  appears  to  haA^e  been  very  low,  in  that  she  was  treated 
with  an  uncommon  degree  of  neglect,  as  it  is  particularly  re- 
marked, Lvike  ii.  7.  desig-ning  to  set  forth  our  Saviour's  humi- 
liation in  his  birth,  that  she  brought  forth  her  first-born  Son, 
and  xvrapt  linn  in  swaddling  clothes^  and  laid  him  in  a  manger, 
because  there  rvas  no  room  for  them  iti  the  inn.  No  room,  be- 
cause his  mother  was  poor,  and  therefore  was  treated  in  such 
a  manner;  better  accommodations  were  reserved  for  others,  who, 
at  that  time,  in  which  there  was  great  resort  to  Bethlehem, 
"jvere  better  able  to  satisfy  the  mercenary  demands  of  those,  at 
>vhose  house  they  lodged. 

As  for  Joseph  his  reputed  father,  he  was  not  one  of  the  great 
men  of  this  world,  but  lived  by  his  industry,  his  occupation  be- 
ing that  of  a  carpenter^  Mat.  xiii.  55.  This  was  sometimes  ob- 
jected against  oiir  Saviour  by  his  enemies,  who  did  not  consi- 
der, that  the  mean  condition  of  his  parents  was  a  part  of  that 
state  of  humiliation,  which  he  was  to  pass  through,  in  discharg- 
ing the  work  for  which  he  came  into  the  Avorid,  and  plainly  dis- 
covered, that  he  cast  the  utmost  contempt  on  all  the  external 
pomp  and  grandeur  thereof,  and  thought  no  honours  worthy  of 
his  receiving,  but  such  as  were  of  a  spiritual  nature. 

3.  There  is  another  circumstance  of  humiliation,  taken  from 
the  places  of  our  Saviour's  birth  and  residence.  He  was  born 
5n  Bethlehem,  a  city,  which  though  once  esteemed  honourable 
when  David  dwelt  there  :  yet,  at  this  time,  it  was  reckoned,  by 
the  Jews,  not  as  one  of  the  principal  cities  of  Judah.  The  pro- 
phet Micah  styles  it,  Litlc  among  the  thousands  of  Judah ^  Mi- 
cah  v,  2.  But  as  for  the  place  of  his  abode,  Nazareth,  that  was 
fiespised,  even  to  a  proverb;  so  that  the  Jews  reckoned,  that_ 
nothing  good  or  great  could  come  from  thence.  Thus  Natha- 
niel speaks  their  common  sense,  M^hen  he  says.  Can  there  any 
good  thinr  coyne  out  of  Nazareth  P  John  i.  46.  And  this  was- 
afterwards  improved  against  him,  as  an  argument  that  he  was 
tio  prophet ;  when  the  Jews  say,  not  concerning  this  place  alone, 
tint  tlie  whole  country,  in  which  it  was,  to  wit,  Galilee,  Out  of 


OT  Christ's  humiliation.  401 

it  ariseth  no  prophet^  chap.  vii.  51.  And  this  is  expressly  inti- 
Miated,  as  a  design  of  providence,  that  it  should  be  a  part  of 
his  humiliation,  as  it  is  said.  He  dxvelt  in  a  city  called  Nazareth^ 
that  it  mi^ht  be  fulfilled^  which  rvas  spoken  by  the  prophetfi\  He 
ahall  be  called  a  NazareJie^  Matt.  ii.  23.  by  which  we  are  not 
to  understand,  that  any  of  the  pi'ophets  foretold  this  in  express 
words,  as  having  particular  reference  to  the  place  wliere  he 
lived :  But  the  meaning  is,  that  as  the  prophets,  Avith  one  con- 
sent, spake  of  hiin,  as  being  in  a  most  low  and  humble  state, 
so  this  was  a  particular  instance  hereof;  and,  in  that  respect, 
what  was  spoken  by  them,  concerning  his  state  of  humiliation, 
in  various  instances,  as  fulfilled  in  this  *. 

II.  Christ's  state  of  humiliation  appeared  throughout  his 
whole  life,  and  that  in  several  instances. 

1.  In  his  subjecting  himself  to  the  law;  and  accordingly  he 
was  under  an  obligation  to  yield  obedience  to  God  in  even* 
thing  that  was  required  of  him,  during  the  whole  course  of  h;^J 
life.  This,  indeed,  was  the  necessarv  result  of  his  incarnation  ; 
so  that  he  no  sooner  became  man,  but  he  was  under  a  law,  which 
no  creature  is,  or  can  be,  exempted  from.  Nevertheless,  it  ViSis 
so  far  founded  on  his  own  consent,  as  he  consented  to  be  incar- 
nate, which  was  certainly  an  instance  of  infinite  condescension; 
and  his  being,  in  pursuance  thereof,  actuallv  made  under  the 
law,  was  a  branch  of  his  mediatorial  humiliation. 

1*^,  He  was  made  under  the  law,  that  is,  he  was  obliged  to 
obey  the  precepts  thereof;  and  that  not  only  of  the  moral  law, 
which,  as  to  some  of  its  precepts,  the  best  of  creatures  are  un- 
der a  natural  obligation  to  yield  obedience  to;  but,  besides  this, 
there  were  several-positive  laws,  which  he  submitted  to  yield 
obedience  to,  in  common  with  these  he  came  to  redeem,  which 
oliligatiou  he  perfectly  fulfilled,  as  it  is  observed  in  what  he 
says  to  John  the  Baptist,  Thus  it  becometh  us  to  fulfil  all  righ- 
teousness^ Mat.  iii,  15.  q.  d.  it  becometh  me,  in  common  Avith 
all  mankind,  to  yield  perfect  obedience  to  the  law ;  and  else- 
where he  speaks  of  himself,  as  coming  into  the  world  to  fulfil 
the  laxi\  chap,  v,  17.  And  we  may  observe,  that  it  was  not 
one  single  act,  but  a  course  of  obedience,  that  he  performed, 

•  TAi.9  seem^  to  be  a  bettt-r  senae  nfthc  text,  than  tvhat  is  r^x'nt  by  noitie,  who  siip- 
paae,  that  is  -wus  an  accomplishmetit  of  ivhat  is  foretold,  by  the  pi  ofi.'ic'.i,  concerniti-r 
A/s  beiiiff  IX J  J\etzar,  the  Brunch,  in  Isa.  xi.  I.  Jer.  xiii.  5.  '/.''ch.  vi.  12.  /.r  that 
r,-frrs  to  Ma  bein^  of  the  seed  of  David,  and  not  to  the  place  of  his  abode,  so  that  he 
cnuhl  not  be  celled  the  Branch  because  he  dxvelt  in  A'azareth.  Others  suppose,  he  is 
so  called  from  TIJ  Mizir,  -which  si.j^nifet,  in  its  application,  one  that  dxvelt  in  J^'a- 
tareth,  and,  in  its  derivation,  one  that  is  separated,  and  that  either  to  God,  as  the 
.\'azarites  were  of  old,  or  from  men,  bii  some  peculiar  marks  ofivfamu,  or  reproach, 
last  upon  him,  us  Joseph  is  said  to  have  been,  in  Gen.  xlia:  26.  separate  from  l)is 
lirt'tliren.  These  do,  in  effect  assert  the  same  thing  that  ive  have  obferv^d,  ••iz.  that 
fit  it  the  conairrent  tense  of  all  the  prophets,  that  he  should  be  in  a  loxo  and  htiirUile 
fUrte,  of  which  his  residing  in  S'aTareth  tpoj  a  particular  instance. . 


40J  «y  Christ's  humiliation* 

during  bis  whole  life,  as  it  is  said,  in  this  answer,  he  perfectlyN 
fulfilled  the  law,  which  is  agreeable  to  that  sinless  perfection, 
which  is  ascribed  to  him  in  scripture. 

2dly^  He  was  made  under  the  law,  that  is,  he  was  subject  to 
the  curse  thereof,  that  was  due  to  us  for  sin ;  which  is  called, 
by  divines,  the  maledictory  part  of  it;  as  it  is  said,  Christ  hath 
rtdeemed  us  from  the  curse  of  the  laxVy  being  made  a  curse  for 
nSy  Gal.  iii.  13.  As  he  obeyed  what  the  law  enjoined,  so  he 
suffered  what  it  threatened,  as  a  punishment  due  to  us  for  sin. 

2.  Our  Saviour  conflicted  with  the  indignities  of  the  world. 
When  he  was  an  infant,  Herod  sought  his  life;  and,  had  not 
his  parents  been  warned  by  God,  to  flee  into  another  country, 
he  had  been  slain,  as  well  as  the  children  that  were  barbarous- 
ly murdered  in  Bethlehem,  Mat.  ii.  13.  But  he  was  most  per- 
secuted, and  met  with  the  greatest  indignities,  after  he  appear- 
ed publickly  in  the  world ;  for  before  that  time,  till  he  was 
about  thirty  years  of  age,  it  might  be  reckoned  a  part  of  his 
humiliation,  that  he  was  not  much  known  therein,  and  was,  at 
least,  a  considerable  part  of  that  time  dependent  on,  and  sub- 
ject to  his  parents.  It  is  true,  he  did  not  then  meet  with  much 
opposition  from  the  Jews,  while  they  were  in  expectation  that 
he  would  appear  as  an  earthly  monarch,  and  deliver  them  from 
the  Roman  yoke :  But  when  their  expectation  hereof  was  frus- 
trated, and  they  saw  nothing  in  him  but  what  was  agreeable 
to  his  state  of  humiliation,  they  were  offended;  and,  from  that 
time,  the  greatest  injuries  and  indignities  were  offered  to  him, 
as  will  appear,  if  we  consider, 

(1.)  That  they  did  not  own  his  glory  as  the  Son  of  God,  nor 
see  and  adore  his  deity,  that  v/as  united  to  the  human  nature, 
when,  being  made  flesh,  he  dwelt  among  us  ;  and  therefore  it 
is  observed,  that  though  the  world  mas  made  by  him^  the  xvorld 
knerv  him  not^  John  i.  10.  or,  as  the  apostle  saj's,  concerning 
him,  (for  so  the  words  may  be  rendered)  Whom  none  of  the 
princes  of  this  xvorld  kntiv^  1  Cor.  ii.  8.  they  knew,  or  owned 
him  not  to  be  the  Lord  of  glory  ;  and,  as  they  knew  him  not, 
so  they  desired  not  to  know  him  ;  therefore  the  prophet  says, 
We  hid^  as  it  xvereour  faces  from  him^  Isa.  liii.  3. 

(2.)  They  questioned  his  mission,  denied  him  to  be  the 
Christ,  though  this  truth  had  been  confirmed  by  so  many  incon- 
testable miracles  :  This  is  that  unbelief  which  the  Jews  are  so 
often  charged  with.  Thus  when  they  come  to  him,  and  tell 
him,  Hoxv  long  dost  thou  7nake  us  to  doubt  ?  tell  us  plainly.,  whc' 
ther  thou  be  the  Christ  or  tio  P  To  which  he  replies,  I  told  yoUf 
and  ye  believed  noty  and  appeals  to  the  xvorks  xuhich  he  did  in  his 
Fathers  name^  John  x.  24 — 26.  which  one  would  think  were  a 
sufficient  evidence  hereof:  But  yet  they  were  obstinate  Jind 
hardened  in  unbelief;  ,and  not  only  so,  but. 


"OF  ClIRIS^^'s  llUMILIATIOiJi  4G® 

(o.)  They  reproached  him,  as  though  he  wrought  mh'acles 
by  the  power  of  the  devil,  which  was  the  most  malicious  and 
groundless  slander  that  could  be  invented,  as  though  Satan's 
kingdom  had  been  divided  against  itself,  or  he  would  empow- 
er a  person  to  work  miracles,  as  a  means  to  promote  the  inter- 
est of  God,  and  thereby  to  weaken  his  own,  as  our  Saviour  just*^ 
ly  replies  to  that  charge.,  Mat.  xii.  24 — 26.  And,  indeed,  they 
knew,  in  their  own  consciences,  that  this  was  a  false  accusation, 
and  hereby  sinned  against  the  greatest  light,  and  fullest  convic- 
tion ;  which  occasioned  him  to  denounce  that  terrible  and  aw-^ 
ful  threatning  against  them,  that  this  sin  should  never  be  forgiv' 
en  thetrty  neither  in  this  wtrld^  nor  in  the  xvorld  to  cotne, 

(4.)  They  reproached  him  as  to  his  moral  character,  for  no 
ether  reason,  but  because  he  conversed,  in  a  free  and  friendly 
manner,  with  his  people,  and  went  about  doing  them  good.  If 
he,  at  any  time,  accepted  of  the  least  common  instances  of  kind- 
ness, or  conversed  with  sinful  men,  with  a  design  to  promote 
their  spiritual  advantage,  they  revile  him  for  it :  Thus  he  saysi, 
The  Son  of  ?nan  came  eating-  and  drinking-,  and  theij  sai/.  Be- 
hold a  man  gluttonous ,  and  a  wine-bibber,  a  friend  of  publicana.^ 
and  sinners,  chap.  xi.  19. 

(5.)  It  was  a  matter  of  common  discourse  amongst  thcm^ 
that  he  was  a  deceiver  of  the  people,  though  the  evidence  o£ 
truth  shone  like  a  sun-beam  in  every  thing  that  he  said  and  did.; 
Thus  it  is  said  There  were  much  murmuring  among  the  people 
concerning  him;  for  some  said.  He  is  a  good  nicui,  others  said, 
.2iai/  ;  but  he  deceiveth  the  people,  John  vii.  12. 

(6.)  Sometimes  they  wtre  uneasy  at  his  presence,  and  desi- 
jrous  to  be  rid  of  him,  and  his  ministry.  Thus  the  Gergesenes, 
because  they  had  suffered  a  little  damage  in  the  loss  of  tlieir 
swine,  unanimously  besought  him  to  depart  out  of  their  coasts^ 
Matt.  viii.  34.  Thus  they  knew  not  their  own  privilege,  but 
were  weary  of  him,  who  was  a  public  and  universal  blessing  to 
the  world.  ' 

(7.)  Many  refused  to  give  him  entertainment  In  their  hous- 
es, or  to  treat  him  with  that  civility,  which  a  common  traveller 
expects;  which  occasioned  him  to  complain,  x\\?it  the  foxes  have 
holes,  and  the  birds  of  the  air  have  nests  ;  but  the  Son  of  man 
hath  not  where  to  lay  his  head,  chap.  viii.  20. 

(8.)  At  some  times,  even  before  his  last  sufferings  and  cru- 
cifixion, they  attempted  to  take  away  his  life,  and  thereby  ex- 
pressed the  greatest  degree  of  ingratitude  and  hatred  of  him. 
Their  attempts,  huleed  were  to  no  purpose,  because  his  hour 
was  not  yet  come :  Thus,  when  he  had  asserted  his  divine  glo- 
jry,  they  not  only  charged  him  with  blasphemv,  but  took  up 
stones  to  stone  him,  John  viii.  59.  and  even  his  fellow-citizens, 
ampng  whom  he  had  been  brought  up,  and  to  whom  he  hagl 


404  QF  Christ's  humiliatioj^. 

usually  read  and  expounded  the  scripture,  07i  the  sabbath-days  t , 
thescnotoniy  thrust  him  out  of  the  citif, hut  led  him  to  the  brow  of 
an  hill  J  designingtoputhim  todeath,  by  casting  him  down  Ironi 
it,  but  he  passed  through  the  midst  of  them,  and  for  the  present, 
escaped  their  bloody  design :    This   was  a  more  aggravated 
crime,  as  it  was  committed  by  those  who  were  under  peculiar 
obligations  to  him,  Luke  iv.  16.  compared  with  29,  30.  Thus. 
he  endured,  not  only,  as  the  aposde  says,  the  contradiction  of 
dinners  against  himself  Heb*  xii.  3.  but  the  most  ungrateful 
and  injurious  treatment  from  those,  to  whom  he  hud  been  so 
great  a  friend,  which  was  a  great  addition  to  his  sufferings,  so 
that  during  his  whole  life,  he  might  be  said  to  have  been,  as  the 
prophet  styles  him,  A  man  ofsorroxvs,  and  acquainted  ivith  grief 
Isa.  liii.  3. 

3.  Our  Saviour  conflicted  with  the  temptations  of  Satan  : 
Thus  it  is  said,  He  xvas  in  all  points,  tempted,  like  as  xve  are, 
yet  without  sin,  Heb.  iv.  1$.  or.  He  suffered  being  tempted, 
chap,  ii,  18.  though  we  are  not  to  understand  by  his  being,  in  all 
points,  tempted,  like  as  we  are,  that  he  had  any  temptations  aris- 
ing in  his  own  soul,  as  we  have,  from  the  corruption  of  our  na- 
ture ;  for  this  would  have  been  inconsistent  with  his  perfect  ho- 
liness ;  and  therefore  what  the  apostle  says  concerning  us,  that^- 
veruman  is  tempted,  when  he  is  drawn  away  of  his  own  lust,  and 
enticed,  James  i.  14.  is,  by  no  means  applicable  to  him;  but 
that  he  was  tempted  by  Satan,  is  very  evident  from  scripture. 
Some  think,  that  Satan,  was  let  loose  upon  him,  and  suffered 
to  express  his  utmost  malice  against  him,  and  to  practise  all 
those  usvial  methods  whereby  he  endeavours  to  ensnare  man- 
kind, in  those  remarkable  seasons  of  his  life,  namely,  in  his  first 
entrance  on  his  public  ministry,  and  immediately  before  his  last 
sufferings ;  the  former  of  these  none  deny ;  the  latter  some  think 
we  have  ground  to  conclude  from  his  own  v/ords,  in  which  he 
says,  The  Prince  of  this  xvorld  cometh,  and  hath  nothing  in  me, 
John  xiv.  30.  where  it  seems,  that  by  iheprince  of  this  world,  he 
means  the  devil,  inasmuch  as  he  is  so  called  elsewhere,  chap.  xii. 
31.  as  well  asthegodofthis  world,2  Cor.  iv.  4.  and  the  prince  of 
the  poxuer  of  the  air,  Eph.  ii.  2.  If  this  be  the  sense  of  our  Sa- 
viour's words,   The  prince  of  this  world  cometh,  it  is  as  if  he 
should  say,  I  expect  that,  together  with  my  other  sufferings,  I 
shall  be  exposed  to  the  last  and  most  violent  efforts  that  Satan 
will  make.  As  he  assaulted  me  when  I  first  entered  on  my  pub- 
lic ministrv,  so  he  will  do  it  now  I  am  about  to  close  my  work 
On  earth  :  Then  he  endeavoured  to  ensnai-e  me  v»ith  his  wiles?; 
now  he  will  endeavour  to  make  me  uneasy  with  his  fiery  darts. 
This  was,  as  it  were,  the  hour  of  the  powers  of  darkness  :  and 
we  may  suppose,  that  if  they  were  suffered,  they  would  attempt 
to  discourage  our  Saviour,  by  representing  to  hiin  the  fwrmi-- 


GF  Christ's  humiliation*  4Qi? 

(iahlencss  of  the  death  of  the  cross,  the  insupportableneKs  of  the 
M')ath  of  God  due  to  sin,  and  how  much  it  was  his  interest  to 
take  some  method  to  save  himself  from  those  evils  that  were 
impending  :  Thus  we  may  suppose,  that  our  Saviour  appre- 
hends the  tempter  as  coming :  but  we  may  observe  he  says,  he 
hath  nothing'  in  vie^  that  it;,  no  corrupt  nature,  that  shall  make 
me  receptive  of  any  impressions,  arising  from  his  temptations. 
His  fiery  darts,  though  pointed  and  directed  against  me,  shall 
be  as  darts  shot  against  a  rock,  into  which  they  cannot  enter, 
but  are  immediately  repelled. 

But  some  think,  that  by  the  prince  of  this  xvorld^  our  Saviour 
does  not  mean  the  devil,  any  otherwise  than  as  he  instigatecl 
his  persecutors  to  accuse,  condemn,  and  crucify  him  ;  and 
that  this  is  most  agreeable  to  the  words  ixiimediately  foregoing, 
Hfreafter  I  xvill  not  talk  much  xvith  you^  q.  d.  I  have  not  much 
time  to  converse  with  you;  for  he  who  will  Ijctray  roe,  and 
those  that  are  sent  to  apprehend  me,  are  ready  to  come ;  I  naust 
in  a  very  little  time,  be  accused  and  tried,  and,  as  the  conse- 
quence hereof,  condemned,  though  they  will  find  nothing  in  me 
worthy  of  death ;  I  say,  since  it  is  questioned,  whether  this  be  not 
as  probable  a  sense  of  this  text,  as  that  above  mentioned,  and 
therefore  that  this  cannot  be  reckoned  an  instance  of  Christ's 
temptation,  which  was  more  immediately  from  Satan,  we  shall 
pass  it  over,  and  proceed  to  consider  that  conflict,  Avhich,  with- 
out doubt,  he  underwent  with  the  devil,  in  his  first  entrance 
on  his  public  ministry. 

This  we  read  of  in  Matt.  iv.  1 — 11.  and  Luke  iv.  1 — 13. 
And,  because  there  is  a  small  difference  between  these  two 
evangelists,  in  the  account  they  give  of  this  matter,  from  whence 
the  enemies  of  divine  revelation  take  occasion  to  reproach  it, 
as  though  it  were  inconsistent  with  itself,  we  shall  briefly  con- 
sider and  vindicate  it  from  calumny.  We  may  observe,  that 
Matthew  says.  When  he  had  fasted  forty  days^  the  tempter  came 
to  him;  whereas  Luke  says.  He  xvas  forty  days  tem^pted  of  ths 
devil;  and  Mark  speaks  to  the  same  purpose,  Mark  i.  13.  Mat- 
thew seems  to  speak  of  his  temptations  as  at  the  end  of  the  for- 
ty days ;  the  other  two  evangelists  intimate,  that  he  was  tempt- 
ed more  or  less,  all  the  forty  days.  There  is  no  contradiction 
in  these  two  accounts ;  Luke  only  adds  a  circumstance  which 
Matthew  omits,  to  wit,  that  Satan  assaulted  him  with  various^ 
temptations,  all  the  time  he  was  in  the  wilderness ;  whereas 
these,  which  are  recorded  by  both  the  evangelists,  were  towards 
the  end  of  the  forty  days. 

Again,  Matthew,  speaking  concerning  the  first  of  these  temp- 
tations, introduces  the  devil,  as  saying  to  our  Saviour,  If  t  ho  it 
be  the  Son  of  God  command  that  these  stones  be  juade  bread; 
whereas  Luke  speaks  but  of  one  stone  ;  Command  xYi^l  this  ston^ 

Voj,.  L^  3  F 


408  OF  Christ's  HUMiLiATioisr. 

be  viade  bread.  This  seeming  contradiction  may  easily  be  re- 
conciled, by  considering,  that  by  these  stones  in  Matthew,  may 
be  meant  one  of  these  stones,  which  is  a  very  common  hebra- 
ism  ;  as  when  it  is  said,  that  Jonah  ivas  gone  doxvn  to  the  sides 
of  the  ship^  Jonah  i.  5.  that  is,  one  of  the  sides  ;  and  elsewhere  it 
is  said,  that,  when  Christ  was  upon  the  cross,  the  thieves^  which 
were  crucified  with,  him,  reviled  him,  Matt,  xxvii.  44.  which 
hebraism  Luke  explains,  when  he  says,  One  of  the  viaiefactors 
railed  on  him,  Luke  xxiii.  59.  So  in  this  temptation,  Satan 
pointing  at  some  large  stone,  tempted  him  to  turn  it  into  bread  j 
and  Matthew  intends  no  more,  when  he  says.  Command  that 
these  stones^  that  is,  one  of  them,  be  made  bread. 

Again,  we  observe  another  difference  in  the  account  given 
by  Matthew,  from  that  given  by  Luke,  respecting  the  order  of 
the  temptations.  Matthew  speaks  of  Satan's  tempting  him  to 
fail  doxvn  and  ivorship  him^  as  the  third  and  last  temptation, 
which,  as  it  is  more  than  probable,  it  was;  but  Luke,  inverting 
the  order,  lays  down  this  temptation  in  the  second  place.  How- 
ever, there  is  no  contradiction  between  these  two;  for  the  cre- 
dit of  an  historian  is  not  weakened,  provided  he  relate  matters 
of  fact,  though  he  does  not,  in  every  circumstance,  observe  the 
order  in  which  things  were  done,  especially  when  nothing  ma- 
terial depends  upon  it ;  so  that,  upon  the  whole,  the  difference 
between  the  accounts  of  these  two  evangelists,  is  so  inconsider- 
able, that  it  is  needless  to  say  any  thing  farther  on  that  head. 
We  shall  therefore  proceed  to  consider  Christ's  temptation,  as 
we  find  it  here  recorded.  And, 

1.  We  may  observe  the  time  in  which  he  was  exposed  there- 
unto, to  wit,  immediately  after  his  baptism,  Vt'hen  he  first  en- 
tered on  his  public  ministry,  having  but  just  before  received  a 
glorious  testimony,  by  a  voice  from  heaven  saying.  This  is  inij 
lelovcd Son^  inxvhom  I araxvell pleased^  Matt.  iii.  17.  upon  which 
it  is  said,  TJien  roas  he  led  into  the  wilderness^  to  be  tempted  of 
the  devil^  or,  as  Mark  farther  explains  it.  Immediately  the  spirit 
driveth  him  into  the  rvildernessy  Mark  i.  12.  From  whence  we 
mav  take  occasion  to  infer, 

(I.)  That  God's  children  have  reason  to  expect,  in  confor- 
mity to  Christ  their  Head,  that,  after  extraordinary  manifesta- 
tions of  divine  love,  they  may  sometimes  meet  with  great  temp- 
tations ;  so  that,  as  grace  is  excited  by  the  one,  it  may  be  ex- 
ercised, tried,  and  the  truth  thereof  more  ]')lainly  evinced  by 
the  other;  and,  indeed,  in  us,  there  is  a  particular  reason  for 
it,  which  was  not  applicable  to  our  Saviour,  namel}',  that  after 
great  honours  conferred  upon  us,  M'hen  God  is  pleased  to  mani- 
fest hiiriself  to  us,  we  may  be  kept,  as  the  apostle  says,  con- 
cerning himself  on  the  like  occasion,  from  being  exalted  above 
ffieasurey  2  Cor.  xii.  7. 


OF  Christ's  humiliation.  407 

(2.)  We  may,  from  hence,  observe,  how  Satan  shews  his 
malice  and  en\y  at  God's  people,  so  that  when  they  are  raised 
nearest  to  heaven,  he  will  use  his  utmost  endeavours  to  bring 
them  down  to  hell;  and  hereby  he  shews  his  opposition  to  God, 
by  attempting  to  rob  him  of  that  glory,  which  he  designs  to 
bring  to  himself,  by  these  extraordinary  manifestations,  as  well 
as  liis  people,  of  the  blessed  fruits  and  effects  thereof,  whereby 
he  thinks  to  counteract  what  God  is  doing  for  them. 

(3.)  As  our  Saviour  >vas  tempted  just  before  his  entrance  on 
his  public  ministry,  we  learn,  from  hence;  that  when  God  de- 
signs tliat  his  people  shall  engage  in  any  great,  useful,  and  dif- 
ficult work,  they  are  like  to  meet  with  great  temptations,  which 
God  suffers  that  he  may  put  them  upon  being  on  their  watch, 
and  fortify  them  against  many  other  temptations,  which  they 
may  expect  to  meet  with,  in  the  discharge  thereof.  Many  iu- 
btances  of  this  we  have  in  scripture ;  particularly  in  Moses,  when 
called  to  go  into  tlie  land  of  Eg)pt,  Exod.  iv.  1,  10,  13.  and 
the  j^rophet  Jeremiah,  when  sent  to  a  people^  whose  faces  he  xvas 
■afraid  of  Jer.  i.  6,  8.  Satan  suggested  several  unwarrantable 
excuses,  to  discourage  them  from  undertaking  the  work  to 
which  they  were  called. 

2.  The  next  thing  to  be  observed  is,  the  place  in  which  Christ 
was  exposed  to  these  conflicts  v/ith  the  tempter,  namely,  the 
yvili/cnicss.  It  is  not  our  business  to  enquire  what  wilderness 
it  was,  whether  one  of  the  smaller  wildernesses  in  the  land  of 
Judea,  or  the  great  wilderness  on  the  other  side  Jordan,  since 
the  scripture  is  silent  as  to  this  matter;  though  the  latter  seems 
more  probable,  since  tbere  are  higher  niountains  in  it  than  in 
the  other ;  and  we  read,  that  that  wilderness,  in  which  Christ 
was  tempted,  had  in  it  an  exceeding  high  mountain,  from 
whence  the  devil  shewed  him  all  the  kingdoms  of  the  world, 
tmd  the  glory  of  them.  I'here  was  in  that  wilderness  mount 
Nebo,  fiom  the  top  whereof  Moses  took  a  view  of  the  whole 
land  of  Canaan  :  But,  passing  by  the  consideration  of  the  par- 
ticular wilderness,  in  which  Christ  was  tempted,  we  shall  ob- 
serve, that  the  place  which  providence  designed  for  this  conflict 
was  a  wilderness. 

(1.)  That  he  might  fast  during  the  time  of  his  being  there, 
that  being  a  place  destitute  of  necessarv  food  :  And  this  was  or- 
dered by  providence,  not  only  as  a  particular  instance  of  his  hu- 
miliation, but  that  Satan  might,  from  hence,  take  occasion 
to  suit  one  of  his  temptations  to  his  condition,  as  being  an 
liungred. 

(2.)  Another  reason  was,  that  being  separate  from  all  his 
fricncls  and  acquainumce,  he  might  be  neither  helped  nor  hin- 
dered by  them,  that  so  Satan  might  have  the  greatest  advantage 
he  could  desire  against  him,  as  solitude  is  a  state  most  udapt- 


408  oi"  Christ's  humiliation* 

cd  to  temptations  ;  and  consequently  that  his  afHiction  herein, 
and  the  victory  he  should  obtain,  should  be  more  remarkable ; 
As  none  was  with  him  to  offer  him  any  assistance,  so  none 
could  take  occasion  to  claim  a  part  in  his  triumph  over  the  ad- 
versary. 

As  to  what  is  said,  in  the  text,  concerning  his  being  led  by 
the  Spirit^  into  thexuilderness  to  be  tempted^  we  humbly  conceive 
that  it  is  the  Holy  Spirit  who  is  there  intended,  as  the  words 
seem  to  import ;  for  it  would  not  be  so  proper  to  say,  he  was 
led  by  the  impure  spirit,  the  devil,  to  be  tempted  of  the  devil ; 
and  Luke  says,  that,  being  full  of  tJie  Holy  Ghost  ^  he  xvas  led  by 
the  Spirit^  that  is,  the  Holy  Ghost,  with  whom  he  was  filled, 
into  the  wildetmess^  Luke  iv.  1.  Besides  this,  it  doth  not  seem 
agreeable  to  the  holiness  of  Christ,  to  suppose,  that  he  went  in- 
to the  wilderness  at  the  motion  and  instigation  of  the  devil ; 
for  that  would  have  been  an  unjustifiable  action.  We  may  law- 
fully go,  in  the  way  of  temptation,  when  providence  leads  us 
there  j  but  it  is  not  lawful  for  us  to  go  within  the  verge  of  Sa-f 
tan's  temptations,  by  his  own  instigation.  And  this  seems  lar^ 
ther  probable,  inasmuch  as  it  is  said,  that,  after  the  devil  xvas 
departed  from  himy  he  returned  in,  or  by  the  power  of  the  Spi- 
rit, into  Galilee,  ver.  14.  If  he  returned  by  the  power  of  the 
Holy  Spirit  out  of  the  wilderness,  have  we  not  equal  ground  to 
conclude  that  he  was  led  by  him  into  it  at  first. 

But  if  it  be  said,  that  he  did  not  go  into  the  wilderness  by 
the  instigation  of  the  devil,  but  was  can-ied  thither  with  violence 
by  him  :  though  this  would  clear  our  Saviour  from  the  guilt  of 
going  by  the  devil's  persuasion  in  the  way  of  temptation ;  yet 
we  can  hardly  allow  that  God  would  suffer  the  devil  to  have  so 
much  power  over  Christ's  body,  as  to  carry  him  where  he  pleas- 
ed, by  a  violent  motion. 

*  If  it  be  replied  to  this,  that  the  devil  might  as  well  be  said 
to  carry  him  into  the  wilderness,  as  to  take  him  up  into  the  ho- 
ly city,  and  set  him  upon  a  pinnacle  of  the  temple,  by  a  vio- 
lent motion  j  In  which  sense  some  understand  that  passage  in 
the  second  temptation,  wherein  it  is  said,  that  the  devil  did  so, 
in  ver.  5.  what  answer  may  be  given  to  this,  will  appear  from 
what  may  farther  be  said,  when  we  speak  of  this  temptation  in 
jiarticular. 

3,  We  shall  now  consider  the  three  temptations,  mentioned 
in  this  scripture,  which  he  was  exposed  to,    And  that, 

(1.)  More  generally  j  and  accordingly  we  may  observe, 

1st,  That  the  two  first  of  tjhem  were  very  subtil :  so  that 
some  would  hardly  have  discerned  wherein  the  sin  lay,  had  he 
complied  with  them ;  but  that  v/ill  be  considered  under  a  iol- 
lowing  head.  We  need  only  remark,  at  present,  that  herein  the 
^evil  acted  like  a  deceiver,  and  appeared  to  be,  as  he  is  elsct 


OF  Christ's  humiliation.  409 

Nvhere  called,  The  old  serpent.  In  the  third  temptation,  he  open- 
ly discovered  his  own  vileness,  and  blasphemously  usurped  diat 
glory  which  is  due  to  God.  alone,  when  he  tempted  our  Saviour 
to  fall  down  and  worship  him. 

2fl['/y,  In  these  temptations,  he  insinuates,  that  some  advan- 
tage would  accrue  to  our  Saviour  from  his  compliance  there- 
with. This  he  generally  does  when  he  tempts  us,  wherem  he 
makes  an  overture  of  some  advantage  which  we  shall  gain  by 
our  compliance.  The  advantage  he  proposed,  by  the  first  temp- 
tation, was,  that  hereby  he  might  prevent  his  starving  with 
hunger.  By  the  second,  he  proposed,  that  he  might  gain  popu- 
lar applause,  by  casting  himself  down  irom  the  temple,  among 
the  people  that  were  walking  near  ic,  that  they  might  admire 
him  for  his  wonderful  action ;  and,  in  both  these  temptations, 
he  urges  him  to  give  a  proof  of  his  being  the  Son  of  God,  bv 
which  means  his  doctrine  might  be  moie  readily  received.  lu 
the  third  temptation,  indeed,  the  advantage  is  altogether  carnal, 
and  such  as,  had  Satan  considered  the  holiness  of  the  Person 
he  v/as  speaking  to,  and  his  contempt  of  the  kingdoms  of  the 
world,  and  the  glory  thereof,  he  might  easily  h^we  supposed 
that  our  Saviour  v/ould  have  despised  the  overture,  as  well  as 
abhorred  the  action. 

odhj^  We  may  observe,  that  in  the  second  temptation,  the 
devil  refers  to  a  promise  contained  in  scripture,  and  so  puts 
him  upon  that  which  carries  in  it  the  appearance  of  dutv,  name- 
ly, his  depending  upon  the  divine  protection,  in  expectation 
that  God  would  give  the  angels  charge  over  him  :  but  he  quotes 
the  scripture  fallaciously,  by  leaving  out  a  very  m.aterial  thing 
contained  in  it.  He  shall  give  his  angels  charge  over  thee^  io 
keep  thee  in  all  thy  xvays^  Psal.  xci.  11.  whereby  it  is  implied, 
that  none  have  a  right  to  depend  on  the  divine  protection,  but 
they  who  are  in  the  way  of  duty,  which  Christ  would  not  have 
been,  had  he  complied  with  this  temptation. 

Mhly^  Another  thing  we  observe  is,  that  our  Saviour  not 
only  refused  to  comply  with  the  temptation,  in -all  these  three 
instances,  but  he  assigned  a  reason  of  his  refusal,  whereby  it 
appears  that  he  did  this  with  judgment;  and  hereby  we  arc 
instructed  not  only  to  refuse  to  comply  with  Satan's  tempta- 
tions, but  we  should  be  able  to  give  a  reason  of  our  refusal. 
And,  as  we  farther  observe,  that  our  Saviour  answers  all  these 
temptations,  by  referring  to  scripture,  which  he  adhered  to,  as 
a  rule  to  direct  his  conduct,  and  therein  expressed  the  rreatest 
deference  to  it :  so  he  teaches  us  to  do  the  same,  as  the  Psalmist 
says,  By  the  word  of  thy  lips  I  have  kept  vie  from  the  paths  of 
the  destroyer^  Psal.  xvii.  4.  it  is  by  the  sivord  of  the  Spirit, 
ivhich  is  the  word  of  God^  that  we  tjiicnch  all  the  firru  darts-  of 
the  xvichpd^  Eph.  vi.  16,  17. 


410  OF  Christ's  humiliation. 

(2.)  We  shall  now  proceed  to  consider  the  three  temptations 
in  particular,  together  witli  our  Saviour's  answer  to  each  of 
tlKiu,  and  that  in  the  order  in  which  they  are  related  by  the 
evangelist  Mt^.tthew,  in  chap.  iv. 

First.,  The  first  temptation  was,  that  he  would  prove  his  be- 
ing the  Son  of  God,  by  commanding  stones  to  be  made  bread. 
The  subtiity  of  this  temptation  consists, 

.  1.  In  that  it  seemed  not  only  lawful,  but  necessaiy,  for 
Christ,  on  some  occasions,  to  give  a  proof  that  he  was  the  Son 
of  God ;  and  his  working  miracles  was  the  way  by  which  this 
was  to  be  done.  And  it  would  not  seem,  to  some,  unlawful  for 
him  to  work  a  miracle  in  turning  stones  into  bread,  since  we 
read,  among  other  miracles,  of  his  multiplying  the  loaves  and 
iishes  to  feed  the  multitude ;  therefore  why  may  he  not  pro- 
duce bread,  in  a  miraculous  manner,  as  well  now,  as  at  any 
other  time  ? 

2.  Satan  puts  him  upon  working  this  miracle,  from  a  princi- 
ple of  self-preservation  which  is  a  duty  founded  in  the  law  of 
nature,  to  supply  himself  with  necessary  food,  being  an  hun- 
gred;  and,  if  it  was  lawful  for  him  to  produce  bread  to  feed 
others,  was  it  not  lawful  to  do  the  same  for  his  own  subsis- 
tence, especially  since  he  was  in  a  place  in  which  food  was  not 
to  be  obtained  by  any  other  means  ? 

3.  He  pretends  to  have  a  great  concern  lOr  our  Saviour's 
welfare,  that  so  he  might  not  perish  with  hunger  :  thus  he 
thought  to  gain  an  advantage  o\  er  him,  by  a  pretence  of  friend- 
ship, as  he  often  does  in  those  temptations  he  offers  to  us,  to 
promote  our  own  welfare  by  unlawful  means. 

Let  us  noAV  consider  wherein  the  snare  lay,  which  our  Sa- 
viour was  thoroughly  apprized  of,  and  in  what  respects  he 
would  have  sinned,  had  he  complied  with  this  temptation.  I'his 
will  appear,  if  we  consider, 

(1.)  That  it  Avas  not  lawful  for  him  to  work  a  miracle  to 
gratify  the  devil ;  and  that  for  this  reason  in  particular,  I)ecause 
it  would  have  been  contrary  to  the-  general  end  and  design  ol 
his  working  miracles,  which  was  only  for  the  advantage  of  his 
people,  who  are  the  proper  subjects  of  conviction  thereby  ;  for 
liim  to  work  them  with  any  other  design,  Vvould  have  been  to 
prostitute  a  sacred  ordinance,  or  to  applv  it  to  whom  it  did  not 
belong.  When  the  woman  of  Canaan  came  to  him,  beseeching 
him  to  work  a  miracle,  in  casting  the  devil  out  of  her  daugh- 
ter; she  being  not  a  member  of  the  Jewish  church,  or  one  of 
the  lost  sheep  of  the  house  of  Israel^  our  Saviour  tells  her.  It  is 
not  meet  to  take  the  childreiiUs  bread.,  and  cast  it  unto  dogs ;  and 
that  he  was  not  sent  but  unto  the  lost  sheep  of  the  house  of  Is- 
rael., Matt.  XV.  24,  26.  that  is,  he  was  only  to  work  miracles 
tor  the  conviction  of  those  who  were  the  proper  subjects  there- 


OF  Christ's  humiliation'.  411 

of;  and,  doubtless,  he  would  not  have  wrought  this  niiracle  at 
her  request,  ha'd  she  not  been  a  proper  subject  ol"  conviction, 
■which  she  was,  as  an  elect  person,  though  not  by  nature  an  Is- 
raelite. Now,  to  ajiply  this  to  our  present  purpose,  the  devil 
was  not  a  subject  of  conviction,  and  tiierefore  Christ  was  not 
obliged  to  prove  himself  the  Son  of  God  to  him ;  for  which 
reason  he  would  have  sinned,  had  he  complied  with  this  temp- 
tation. 

(2.)  Had  it  been  otherwise,  it  doth  not  seem  necessary,  at 
this  time,  for  him  to  prove  himself  to  be  the  Son  of  God,  since 
that  had,  but  a  little  before,  been  sufficiently  attested,  by  a  voice 
from  heaven ;  and  therefore  to  work  a  miracle  to  confum  it  at 
present,  would  argue  a  disbelief  of  that  testimony. 

(3.)  For  Christ  to  work  a  miracle  for  his  own  subsistence, 
seems  disagreeable  to  the  main  design  of  his  working  miracles, 
which,  as  was  before  hinted,  was  his  people's  conviction  that  he 
was  the  Messiah ;  and  therefore  it  does  not  sufficiently  a):)pear 
that  he  ever  provided  for  the  necessities  of  himself,  or  his  fa- 
mily in  such  a  way.*  But  suppose  he  had  at  any  time,  sub- 
sisted himself  bv  working  a  mirrji:le,  it  would  have  argued  a 
distrust  of  the  providence  of  God  to  have  supplied  his  hunger, 
at  present,  that  way  ;  as  though  God,  Avho  had  hitherto  preser- 
ved him  without  food,  could  not  have  continued  so  to  do,  as 
long  as  he  was  in  the  wilderness.  And  it  would  also  have  been 
contrarv  to  one  design  of  his  being  led  there  by  the  Spirit ; 
which  was,  that  he  might  humble  himself  by  fiisting,  as  we)! 
as  conflict  with  Satan's  temptations.  Thus  concerning  the  first 
temptation  that  was  offered  by  the  devil. 

Let  us  now  consider  Christ's  answer  to  it.  This  is  contained 
m  ver.  4.  It  is  ruritten,  3Ian  shall  not  live  by  bread  alone^  but 
by  rvanj  ivord  that  proceedeth  out  of  the  mouth  of  God.  The 
scripture  here  referred  to,  is  in  Deut.  viii.  3.  where  we  have  the 

•  Somp  ancient  and  modern  tenters  have  siijipo.tcd,  that  our  Siifiotir  provided/or 
the  neceixitics  of  his  parents  171  a  miraculous  imni ;  but  the  argument, -which  tlietj 
bring  to  prove  thin,  is  not  sufficiently  conclusive,  namehi,  that  tvhrn  he  wrought  his 
Jirst  public  mirade,  in  Cun-A  of  Galilee,  mentioned  in  John  W.  his  motlicr  desired  him 
tn  -n'orh  a  miracle  to  supply  them  at  the  marriage-feast  -.vith  -cine,  vei:  3.  which,  theii 
suppose,  she  -would  never  have  thought  of,  had  he  not,  some  time  />: fore  this,  -urough^ 
miracles  in  private  to  supply  her  necessities,  or  provide  food  for  her  family  ■•  but  thu: 
does  not  folio-ic,  from  her  desiriiig  him  to  do  it  now,  since  she  might  know,  that,  ivhen 
he  was  entered  on  his  public  mir.istry,  he  was  to  work  miracles :  and  therefore  desired 
him,  on  this  occasion,  to  put  forth  the  first  instunc  of  his  divine  pn-iver  therein.  ,.^gaiu, 
this  is  said  to  be  the  ht^-'mumf!;  of  laiiMcles  wliicli  lie  tlid  in  (lunn  or(ialileo,f'-/-. 
11.  and,  probably,  the  first  miracle  that  he  wrnnght  in  any  pUtce  ;  uiid.  indeed,  hi-i 
rpply  to  her,  when  she  desired  that  he  would  work-  this  miracle,  seems  to  imply,  that 
he  had  never  terotight  miracles  to  provide  fur  her  family,  -when  he  says,  V\'oni:in, 
Nvhat  Ii;ive  1  to  do  with  thee  ?  9.  d.  my  -jiurl  ing  miraclfs  ix  no  part  of  that  ohcdii^nce 
•tvhich  I  n:ce  to  thfc,  nor  art  thou  to  e  rpect  any  frivutc  ud-^(mtagi-  ihrrt  by, fur  ihae 
are  to  be  -uroiight  -with  another  viviv. 


412  oi-  Christ's  hujiili4.tion. 

very  same  avoids  ;  •which,  as  they  are  applied  by  our  Saviour 
to  repel  this  temptation,  imply  in  them  two  things : 

Ist^  That  man  hath  a  better  life  to  secure,  than  that  which 
is  maintained  by  bread,  to  wit,  the  life  of  the  soul :  thus  it  is 
said,  A  marl's  life  consisteth  not  in  the  abundcmce  of  the  things 
luhich  he  possesstth^  Luke  xii.  15.  If  we  take  it  in  this  sense, 
it  is  as  though  he  he  should  say,  If  I  comply  with  this  temp- 
tation, I  should  sin  against  my  own  soul ;  and,  by  using  unlaw- 
ful means  to  support  my  natural  life,  should  lose  that  spiritual 
life,  which  consists  in  the  divine  favour;  or  rather  the  mean- 
ing is, 

2dli/^  That  it  Is  by  the  word  of  God's  power  that  our  lives 
are  upheld ;  which  power,  though  it  be  ordinarily  exerted  in  the 
use  of  means,  by  applying  that  proper  food,  which  God  gives 
us ;  yet  this  power  can  sustain  us  without  it,  when  we  are  call- 
ed, in  an  extraoi'dinary  manner  by  him,  to  depend  upon  it,  and 
have  ground  to  conclude,  as  our  Saviour  now  had,  that  our  de- 
pendence should  not  be  in  vain.  Hitherto  he  had  depended 
upon  it,  for  almost  forty  days,  since  he  was  fu'st  brought  into 
the  wilderness;  and  therefore  he  concluded,  that  it  was  his 
duty  to  exercise  the  same  dependence,  so  long  as  he  was  there. 

Secondly^  The  second  temptation  was  that,  in  which  Satan 
endeavoured  to  persuade  him  to  cast  himself  down  from  a  pin- 
nacle of  the  temple,  expecting  that  God  would  presei-ve  hiui 
safe  from  danger ;  pretending  that  he  would  give  his  angels 
charge  concerning  him.,  and  in  their  hands  theij  shoidd  hear  him 
up^  lest.,  at  any  time^  hs  should  dash  his  foot  against  a  stone. 
This  was  a  snare  laid  by  the  subtle  adversary,  for  his  life ;  and 
herein  v.'e  may  observe, 

1.  That  as,  ia  the  former  temptation,  he  solicited  him  to  dis- 
trust the  providence  of  God,  and  our  Saviour's  reply  to  it,  con- 
tains an  Intimation  of  his  firm  resolution  to  depend  upon  it,  for 
his  farther  preservation,  though  without  the  necessary  food  of 
life ;  novf  he  tempts  him,  since  he  is  resolved  to  depend  upon 
the  power  and  providence  of  God,  to  do  it,  in  an  unlawful  way, 
which  is  no  other  than  a  presuming  on  the  divine  protection, 
without  a  sufficient  warrant. 

2.  He  tempts  him  to  the  sin  of  self-myrder,  which  would  be 
the  consequence  of  his  presumption;  for,  if  providence  did  not 
preserve  him,  which  he  had  not  sufficient  ground  to  conclude 
that  it  would,  wh.en  engaged  in  an  unlawful  action,  such  as 
throwing  himself  down  from  the  temple  would  have  been,  this 
certain!)^  would  have  proved  his  death.  And  the  tempter  had 
something  farther  than  this  in  view,  namely,  to  put  a  stop  to 
the  work  of  our  redemption,  and  defeat  the  great  design  of 
Christ's  coming  into  the  world ;  for,  if  he  had  died  this  way, 
by  his  own  hands,  he  vrould  have  contracted  guilt,  and  brought 


OF  Christ's  humiliation  413 

a  dishonour  to  the  divine  name,  rather  than  have  given  satis- 
faction to  divine  justice,  and  finished  the  work  he  was  sent  in- 
to the  world  about. 

3.  In  this,  Satan  tempts  him  also  to  a  vain-glorious,  and 
fruitless  action,  which  was  far  from  answering  any  valuable 
eVid  :  his  throwing  himself  down  from  the  top  of  the  temple, 
among  the  people,  who  were  gathered  together  in  that  public 
place  of  resort,  might,  it  is  true,  have  amused  them,  when  see- 
ing a  person  flying  through  the  air ;  but  it  would  not  have  been 
an  expedient  to  confirm  their  faith,  since  there  was  no  explicit 
appeal  to  this  miracle  for  the  confirmation  of  any  contested 
doctrine ;  and  therefore  it  would  have  contradicted  the  general 
design  of  his  working  miracles,  and,  in  that  respect,  been  un- 
lawful. Had  he  been,  indeed,  at  this  time,  at  the  bottom  of  the 
temple,  disputing  with  the  Jews  about  his  mission,  and  offer- 
ing to  confirm  it,  by  such  a  miracle  as  they  should  chuse ;  and, 
had  they  insisted  on  it,  that  he  should  go  up  to  the  top  of  the 
temple,  and  cast  himself  down  amongst  them,  and  signified  that 
this  miracle  should  decide  the  controversy,  for  their  conviction, 
I  don't  apprehend  that  it  would  have  been  unlawful  for  him  to 
have  done  it ;  nor  would  it  have  been  an  instance  of  presump- 
tion for  him,  to  expect  the  divine  protection  in  so  doing.  But 
the  case  was  otherwise  circumstanced  at  present;  the  devil, 
who  was  assaulting  him  in  the  wilderness  (as  was  before  ob- 
serv^ed)  was  no  proper  subject  of  conviction ;  and  none  of  his 
people  were  present,  to  desire  that  this  miracle  should  be 
wrought,  that  they  might  believe. 

Having  thus  considered  the  matter  of  the  second  temptation 
in  general,  it  may  not  be  amiss  for  us  to  enquire  into  the  mean- 
ing of  those  words,  in  ver  5.  which  are  generally  considered, 
as  preparatory  to  it :  thus  it  is  said,  The  devil  taketh  him  up  in- 
to the  holy  citij^  and  setteth  him  on  a  pinnacle  of  the  teynple. 
The  most  common  opinion  of  those,  who  give  their  sense  of 
this  scripture,  is,  that  the  devil  had  power  over  the  body  of 
Christ,  to  carry  it  from  place  to  place ;  which  they  reckon  not 
to  be  an  improbable  supposition,  from  the  account  that  some 
give,  who  write  on  the  subject  of  witchcraft,  of  persons  beinjj 
so  carried  by  him  in  a  preternatural  way :  but  these  relations 
have  not  much  weight  in  them;  and  many  persons  of  judg- 
ment question  the  truth  thereof;  but  whether  they  be  true  or 
false,  it  makes  nothing  for  this  purpose,  for  which  they  are 
brought.  We  do  not  question,  but  that  the  devil,  by  divine  per- 
mission, might  carry  persons,  by  a  violent  motion,  from  place 
to  place  ;  but  whether  our  Saviour  was  carried  by  him  frora 
the  wilderness  to  the  top  of  the  temple,  is  the  question  to  be  de- 
bated. Thev,  who  sunpose  this  to  have  been  reallv  done,  either 

Vol.  ir.'  3  G 


414'  OF  Christ's  iiumiliatios* 

think  that.  Christ  went  there  together  with,  and  at  the  instiga- 
tion of  the  devil,  without  any  thing  preternatural  in  his  being 
f:onveyed  there  by  him ;  or  else,  that  the  devil  carried  hin^ 
there  from  the  wilderness  through  the  air ;  the  latter  of  which 
is  the  most  commonly  received  opinion :  but  we  cannot  see  suf- 
ficient reason  to  acquiesce  in  cither  of  them. 

(1.)  As  to  the  former  of  these  opinions,  I  cannot  think  it 
lawful  for  our  Saviour  to  go  from  the  wilderness  to  the  tem- 
ple at  the  instigation  of  the  devil,  for  that  would  be  go  in  the 
way  of  temptation,  without  a  divine  warrant*  Had  the  Spirit 
of  God  carried  him  thither,  and  encouraged  him  to  throw  him- 
self doAvn  from  thence,  it  had  been  his  duty  to  have  done  it, 
as  much  as  it  was  to  abide  in  the  wilderness,  being  led  there 
by  the  Holy  Spirit:  But  as  it  would  have  been  unlawful  for 
him  to  come  into  the  wilderness  to  be  tempted  by  the  devil,  so 
it  would  be  no  less  unlawful  to  go  from  thence  to  the  temple, 
at  his  desire. 

Moreover,  it  may  be  greatly  questioned,  whether  our  Saviour 
was  fit  to  take  so  long  a  journey,  as  from  the  wilderness  to  the 
temple,  after  he  had  fasted  forty  days,  and,  it  may  be,  his 
strength  impaired  thereby.  And,  indeed,  when  we  read,  Luke 
jv.  14.  of  his  return  out  of  the  wilderness  into  his  own  coun- 
try, it  was  by  the  power  of  the  Spirit,  which  supplied  his  want 
of  strength,  for  so  great  a  journey ;  therefore,  as  his  coming 
there  was  by  the  Spirit,  his  safe  conduct  back  again  was  by  the 
same  Spirit.  And  we  cannot  suppose  that  he  went  out  of  the 
wilderness  till  the  Spirit  carried  him  out  into  his  own  country  ; 
therefore  it  does  not  appear  that  he  went  to  the  temple  by  the 
solicitation  of  the  de\'il,  to  be  tempted  by  him  there,  and  after-' 
wards  returned  to  the  wilderness,  to  submit  to  his  last  tempta- 
tion. 

(2.)  We  cannot  altogether  give  into  the  other  opinion,  wliich, 
as  was  before  observed,  is  the  most  common,  namely,  that  the  de- 
vil was  permitted  to  carry  our  Saviour  through  the  air,  and  set 
him  on  a  pinnacle  of  the  temple,  (which  seems  to  be  the  more 
direct  and  literal  sense  of  the  words  of  the  evangelist,  relating 
to  this  matter)  for  the  following  reasons. 

Is?,  The  pinnacle  of  the  temple,  upon  which  the  devil  is  sup- 
posed to  have  set  our  Saviour,  was,  as  some  writers  observed, 
the  sharp  point,  or  apex,  or  extremity,  of  a. cone,  on  which  it 
was  not  possible  for  the  smallest  bird  to  pirch ;  therefore  a  man 
could  not  stand  upon  it,  and  consequently  Christ  could  not  be 
said  to  be  sit  upon, it. 

To  this,  it  is  true,  it  is  generally  replied,  that  by  his  being  set 
on  a  pinnacle  of  the  temple, -is  meant  his  being  set  upon  one  oi 
the  batlkments,  near  one  of  the  spires  of  the  temple,  on  which 


OF  Christ's  humiliation-.  415 

men  may  conveniently  stand.  Here  they  suppose  the  devil  pla- 
ced our  Saviour,  and  then  tempted  him  to  cast  himself  down 
from  thence.  But  suppose  this  he  sufficient  to  account  for  those 
words  that  speak  of  Christ's  Ijcing  set  on  a  pinnacle  of  a  temple, 
and  so  enervates  the  force  of  tliis  reason  against  it,  let  it  be  far- 
ther considered, 

2dly,  That  it  does  not  seem  probahle  that  the  devil  should 
have  so  much  power  over  our  Saviour,  so  as  to  carry  him  from 
place  to  place  at  his  will;  But  if  it  be  replied  to  this,  that  it 
contains  no  absurdity  for  God  to  suffer  it ;  nor  was  it  any  mo- 
ral evil  in  Christ  to  be  thus  carried,  who  must  be  supposed 
herein  to  be  altogether  passive  ;  let  it  be  farther  considered, 

3o7y,  That  if  the  devil  really  carried  him  througli  the  air, 
from  the  wilderness  to  the  temple,  this  could  not  well  be  done, 
in  an  invisible  wav  ,*  for  that  is  contrary  to  the  nature  of  things  ; 
for  even  the  motion  of  a  bird,  which  is  a  far  less  creature, 
through  the  air,  if  it  be  in  the  day  time,  is  not  invisible.  Nov/ 
if  this  preternatural  motion  of  our  Saviour's  body  through  the 
air  was  visible,  how  comes  it  to  pass  that  no  notice  was  taken 
of  it  by  the  JeAvs,  which  would  have  been  as  remarkable  an  oc- 
currence, as  his  flying  from  a  pinnacle  of  the  temple  to  the 
ground  ?  Some  of  them,  doubtless,  would  have  been  amused  at 
it,  and  probably  it  would  have  given  them  occasion  to  have  saitl 
something  concerning  tliis  preternatural  event;  and  others,  it 
may  be,  would  have  reproached  him  for  it;  and  from  his  flying; 
by  the  power  of  the  devil,  would  have  taken  occasion  to  say, 
that  his  other  miracles  were  wrought  by  the  same  power,  which 
would  have  given  umbrage  to  the  objection,  when  they  said, 
He  casteth  out  devils  by  Beeizebith,  the  prince  of  the  devils. 

If  it  be  farther  objected,  that  the  devil  might  carry  him  to 
the  top  of  th€  temple  by  night,  and  so  his  motion  through  the 
air  not  be  observed.  This  seems  very  improbable  ;  for  then  he 
must  continue  there  all  night,  till  the  people  were  gathered  to- 
gether the  next  day  on  the  plain,  at  the  foot  thereof,  otherwise 
his  casting  himself  clown  from  thence,  would  not  have  answer- 
ed the  end  designed  thereby,  there  being  none  of  the  Jews  pre- 
sent to  observe  the  miracle ;  and  so  the  devil  might  have  spared 
the  pains  of  carrying  him  to  a  pinnacle  of  the  temple,  and  might 
have  as  well  tempted  him  to  have  cast  himself  down  from  a  pre- 
cipice in  the  wilderness.  We  own,  notwithstanding,  that  it 
might  be  replied  to  this,  that  the  devil  might  raise  a  thick  fog 
in  the  air  in  the  da}-time,  so  that  the  people  could  not  see  him 
conveyed  from  the  wilderness  to  the  temple :  But,  though  this 
i>e  possible,  it  doth  not  seem  probable,  especially  when  we  con- 
sider the  other  reasons  brought  against  this  supposition  in  ge- 
i^eral  :  therefore  wc  must  have  recourse  to  some  other  sensCj 
:n  which  this  scripture  is  to  be  understood. 


41(^  ©F  Christ's  humiliation. 

Accordingly  some  suppose  that  this  was  only  done  in  a  vi- 
sion, and  that  he  continued  all  this  time  in  the  wilderness ; 
which  will  in  some  measure,  account  for  several  difficulties,  that 
■^vould  arise  from  the  supposition,  of  the  devil's  having  power 
over  him  to  carry  him  from  place  to  place ;  and  this  agrees  with 
those  other  scriptures,  that  speak  of  his  being  tempted  forty 
days  in  the  wilderness.  Nevertheless,  this  sense  does  not  ap- 
pear vtvy  probable,  as  it  supposes  the  devil  to  have  had  a  great- 
er power  over  Christ's  imagination,  than  can  readily  be  allow- 
ed of.  And  it  seems  to  contain  an  absurdity  in  this  respect ; 
that  Christ  could  not  be  said  to  Avork  a  miracle,  by  throwing 
himself  from  a  pinnacle  of  the  temple,  if  he  were  all  that  while 
standing  in  the  v.ilderness;  and  what  proof  would  that  have 
been  of  his  being  the  Son  of  God? 

Object*  If  it  be  objected  to  this,  that  many  things  are  said  to 
be  done,  in  vision,  by  the  prophets,  which  could  not  well  be 
said  to  be  done  otherwise  ;  as  the  prophet  Ezekiel,  when  he 
was  among  the  captives  in  Babylon,  is  said  to  be  took  by  a  lock 
of  his  head^  and^  by  the  Spirit^  lifted  up  between  the  earth  and 
the  heaven^  and  brought  in  the  visions  of  God  to  ferusalenij 
Ezek,  viii.  3.  the  meaning  of  which  is,  that  he  had  an  impres- 
sion hereof  made  on  his  imagination,  not  much  unlike  to  a 
dream,  which  inclined  him,  at  the  same  time,  to  think  himself 
carried  to  Jerusalem,  and  to  behold  the  idolatry  that  was  prac- 
tised there. 

Anszu.  To  this  it  may  be  replied,  that  this  was  a  divine  im- 
pression upon  the  soul  of  the  prophet ;  and  we  are  not,  from 
hence,  inclined  to  think,  that  because  God  has  sometimes  ap- 
peared in  vision  to  his  people,  that  the  devil  was  suffered  to  do 
so,  with  respect  to  our  Saviour,  or  to  have  power  over  his 
imagination,  to  give  it  that  disturbance,  that  would  result  from 
hence. 

Therefore  there  is  another  sense,  a  little  different  from  this, 
in  which  V'^e  cannot  but  acquiesce,  though  not  without  great 
deference  to  those  who  are  otherwise  minded,  namely,  that  the 
devil  had  neither  power  over  Christ's  bod)'',  nor  actually  carried 
him  from  the  wilderness  to  a  pinnacle  of  the  temple,  on  the  one 
hand,  nor  had  he  power  to  give  disturbance  to  his  imagination 
on  the  other  :  But  that  he  tempted,  or  endeavoured  to  persuade 
him  to  go  with  him  to  Jerusalem,  which  is  called  the  holy  city, 
and  then  to  go  up  to  the  top  of  the  temple,  and  so  cast  himself 
down  among  the  people. 

Object,  The  principal  objection  that  is  brought  against  this 
sense  of  the  words,  is  taken  fom  its  being  contrary  to  the  lite- 
i-al,  or  grammatical  sense  thereof,  inasmuch  as  the  devil  is  said 
to  take  him  ufj  into  the  holy  city,  and  set  him  en  a  pinnacle  of 


OF  Christ's  humiliation.  .    417 

the  temple ;  which  does  not  seem  to  imply  barely  his  discours- 
ing with  him  of  going  there,  and  casting  hinaseif  down  from 
thtrnce. 

Ansxv.  The  only  answer  that  need  be  given  to  this  objection, 
is,  that,  since  what  is  done  in  vision,  is  represented  in  scrip- 
ture as  though  it  had  been  actually  done,  why  may  we  not  sup- 
pose, that  what  is  offered  in  conversation,  may  be  represented 
as  though  it  had  been  actually  done,  especially  considering,  that 
wnat  was  only  discoursed  of  between  two  persons,  is  sometimes 
said  to  be  done.  As  when  the  chief  butler  reports  the  conver- 
sation which  he  and  the  chief  baker  had  with  Joseph  in  the 
prison,  he  represents  Joseph  as  doing  what  he  only  spake  of, 
when  he  says,  3fe  he  restored  unto  7nine  o^ce^  and  him  he  hang' 
ed^  Gen.  xli.  13.  Therefore  there  is  no  absurdity  in  supposing, 
that  the  devil's  carrying  our  Saviour  to  Jerusalem,  and  setting 
him  on  a  pinnacle  of  the  temple^  denotes  nothing  else  but  his 
tempting  him  to  go  there.  And,  if  we  take  it  in  this  sense,  the 
temptation  is  no  less  subtle,  or  pernicious,  in  the  design  there- 
of ;  and  our  Saviour's  answer  to  it,  is  equally  opposite,  and  to 
the  purpose,  as  though  we  suppose  the  devil  had  power  to  car- 
ry him  there. 

We  shall  now  consider  Christ's  answer  to  this  temptation, 
which  is  contained  in  these  words.  Thou  shalt  not  tempt  the 
Lord  thij  God^  in  which  he  refers  to  the  words  of  Moses,  Deut. 
vi.  16.  which  though  they  more  immediately  relate  to  the  peo- 
ples murmuring,  and  questioning,  whether  Godxvas  among  them 
or  not^  Exod.  xvii.  7.  upon  which  occasion  the  name  of  the 
place  was  called  Massah ;  yet,  inasmuch  as  there  are  various 
ways  of  tempting  God,  this  general  prohibition  might  w^ell  be 
applied  by  our  Saviour  to  Jiis  own  case,  in  answer  to  Satan's 
temptation ;  and  then  it  is  as  though  he  should  say,  I  will  not 
tempt  the  Lord  my  God,  either  by  desiring  a  farther  proof  of 
my  Sonship,  which  has  so  lately  been  attested,  by  a  voice  from 
heaven ;  or  rather,  I  will  not  tempt  him,  so  as  to  expect  his 
protection,  when  engaged,  according  to  thy  desire,  in  an  unlaw- 
tul  action. 

Thirdly^  The  third  and  last  temptation,  which  w.is  the  most 
audacious,  vile,  and  blasphemous  of  all,  is  contained  in  ver.  8, 
9.  in  which  Satan  makes  an  overture  of  the  kingdoins  of  the 
ivorld^  and  the  glonj  thereof  to  him,  provided  he  would  fall 
down  and  ivorship  him;  in  which  we  may  observe, 

1.  Something  preparatory  to  it,  when  it  is  said.  The  devil  tak~ 
eth  him  up  into  an  exceeeding  high  mountain^  and  sheiveih  him 
all  the  kingdoms  of  the  ivorld^  and  the  glory  of  them.  Whether 
this  was  actually  done,  or  he  only  tempted  him  to  go  up  into 
an  high  mountain,  which  was  more  convenieat  for  this  purpose. 


41&  t)f  Christ's  hujIiliatiox.  ' 

I  will  not  peremptorily  determine.  Thei-e  are  not  so  many  dil» 
ficulties  attending  the  supposition,  that  it  was  actually  done,  as 
there  were  in  the  former  temptation.  If  it  be  concluded,  that 
it  was  actually  done,  it  is  very  much  to  be  doubted,  whether 
there  was  any  mountain  so  high,  as  that  he  might,  from  thence 
have  a  prospect  of  the  kingdoms  of  the  world  ;  or  if  there  was 
an  exceeding  high  mountain  in  the  wilderness  where  Christ  was 
tempted,  yet,  if  we  consider  the  nature  of  the  vision,  there  aie 
iwo  things  that  would  hinder  a  person's  seeing  the  kingdoms 
of  the  world,  though  it  were  from  the  highest  mountain. 

(1.)  The  convexity,  or  unevenness  of  the  surface  of  the  earth, 
which' would  hinder  the  strongest  eye  from  seeing  many  king- 
doms of  the  world  ;  besides,  the  sight  would  be  hindered  by 
other  mountains  intervening, 

(2.)  If  there  were  several  kingdoms,  or  countries,  which 
miglit  be  beheld  from  the  top  of  an  exceeding  high  mountain, 
yet  the  organ  of  sight  is  too  weak  to  reach  many  miles.  There- 
fore, when  Moses  was  commanded,  by  God,  to  go  up  to  the 
top  of  mount  Pisgah,  to  take  a  view  of  the  whole  land  of  Ca- 
naan, it  is  generally  thought  there  was  something  miraculous 
in  his  strengthening  his  sight,  to  see  to  the  utmost  bounds  there- 
of; accordingly  it  is  said,  that  the  Lord  shaved  him  all  the  land^ 
Deut.  xxxiv.  1.  Now  this  can  hard!}'  be  applicable  to  the  case 
before  us,  relating  to  the  devil's  shewing  our  Saviour  all  the 
kingdoms  of  the  world;  therefore  the  best  and  most  common 
sense  that  is  given  hereof,  is,  that  he  made  a  representation  of 
the  kingdoms  and  glories  of  the  world  in  the  air,  and  presented 
them  to  our  Saviour's  view  in  a  moment ;  and  a  mountain  was 
more  convenient  for  this  purpose,  than  if  he  had  done  it  in  a 
valley ;  which  seems  to  be  the  most  probable  sense  of  this  text. 

2.  We  shall  now  consider  the  temptation  itself,  which  is  menr 
tioned  in  ver.  9.  All  these  things  xoill  I  g'we  thee^  if  thou  xvilt 
fall  down  and  xvorship  me.  The  evangelist  Luke  adds  something 
that  is  omitted  by  Matthew,  as  a  farther  illustration  of  this 
temptation  namely,  that  the  poxver  of  conferring  a  right  to  the 
kingdoms  of  the  world,  was  delivered  unto  him;  and  that  to 
xvhomsoever  he  will  he  gives  it,  Luke  iv.  6.  In  this  temptation, 
we  may  observe, 

Isty  The  abominable  pride  and  insolence  of  the  devil,  and 
his  appearing  herein  to  be  the  father  of  lies,  nothing  could  be 
move  false,  than  for  him  to  assert  that  the  v/orld  was  given  to 
him  to  dispose  of,  as  he  pleased  ;  whatever  hand  he  may  have 
in  disposing  of  it  among  his  subjects,  by  divine  permission; 
yet  he  has  no  right  to  do  this  :  so  that  herein  we  may  observe 
iiis  proud  and  blasphemous  insinuation,  in  pretending  to  have 
a  grant  from  God  to  dispose  of  that  which  he  reserves  in  li'-s 
-own  hand,  to  give  as  he  nleasoii. 


o-F  Christ's  iiumiliatiox.  419 

2^///,  All  that  he  pretends  to  give  our  Saviour,  is  only  the 
kingdoms  of  the  world ;  and,  in  exchange  for  them,  he  must 
quit  his  right  to  that  better  world,  which  he  had,  b)'  inheritance, 
^i  right  to,  and  a  power  to  dispose  of,  which  the  devil  has  not, 

odlijy  He  pretends  to  give  our  Saviour  nothing  but  what,  as 
God  iiud  Mediator,  he  had  a  right  to.  1'his  Satan  maliciously 
questions,  when,  by  the  overture  he  makes  thereof,  he  insinu- 
ates, that  he  must  be  beholden  to  him  for  it. 

4rthly^  This  he  proposes,  as  an  expedient  for  him,  to  arrive 
to  glory  and  honour  an  easier  way,  than  to  attain  it  by  suffer- 
ings i  therefore  it  is  as  though  he  should  say  ;  tliou  expected 
a  kingdom  beyond  this  world,  but  there  are  many  troubles  that 
lie  in  the  way  to  it;  whereas,  by  following  my  advice,  and  com- 
plying with  this  temptation,  thou  mayest  avoid  those  sufferings, 
and  enter  into  the  present  possession  of  the  kingdoms  and  glories 
of  this  world ;  by  which,  it  is  probable,  he  makes  him  an  over- 
ture of  the  whole  Roman  empire  :  But  this  our  Saviour  de- 
spises, for  he  offered  it,  who  had  no  right  to  give  it ;  and  the 
terms,  on  which  the  overture  was  made,  were  very  disiionour- 
able  ;  and  the  honour  itself  was  such,  as  he  did  not  value,  for 
his  kingdom  M'as  not  of  this  world.  If  he  had  aimed  al  earth- 
ly grandeur,  he  might  easily  have  attained  it ;  for  we  read,  that 
he  might  once,  not  only  have  been  made  a  king,  but  that  the  peo- 
ple intended  to  come  and  make  him  so  bij  force^  John  vi.  15. 
upon  which  occasion,  he  discovered  the  little  value  he  had  for 
this  honour,  bv  his  retiring  from  them  into  a  inoimtaiji  himself 
ulone^  rather  chusing  to  continue  in  the  low  estate,  which  he  de- 
signed to  submit  to  in  this  world,  as  a  man  of  sorrows,  and  ac- 
quainted with  grief. 

Thus  concerning  the  overture  made  by  Satan  to  our  Saviour. 
Nov/  let  us  consider  the  condition  on  v/hich  he  made  it,  name- 
ly, that  \\Q  should  fall  down  and  worship  hhn  ;  in  which  wc  may 
observe  his  pride,  in  pretending  to  have  a  right  to  divine  hon- 
our, and  how  he  attempts  to  usurp  the  throne  of  God,  and  that 
to  such  a  degree,  that  no  one  must  expect  favours  from  him, 
without  giving  him  that  honour,  that  is  due  to  God  alone. 

Again,  he  boldly  and  blasphemously  tempts  Christ  to  aban- 
don and  withdraw  himself  from  his  allegiance  to  God,  and,  at 
the  sanie  time,  to  deny  his  own  deity,  us  the  object  of  worship, 
and  thereby  to  cast  away  that  crown  of  glory,  which  he  has  bv 
nature,  and  to  put  it  on  the  head  of  his  avowed  enemy.  Thus 
ccnceming  the  third  and  last  temptation;  we  may  cousider, 

3.  Christ's  reply  to  it,  together  with  the  repulse  given  to  the 
adversary,  and  victory  obtained  over  him,  who  hereupon  de- 
parted from  him ,;  where  we  may  observe, 

(1.)  That  he  again  makes  use  of  scripture,  referring  to  what 


420  or  Christ's  humiliation. 

is  said  therein,  in  different  words,  though  the  sense  be  the  same, 
Thou  shalt  fear  the  Lord  thy  God^  and  serve  him^  and  to  hiin 
shall  thou  cleave^  Deut.  \'i.  13.  and  chap.  x.  20.  This  is  a  duty 
not  only  founded  in  scripture,  but  in  the  law  of  nature,  and 
may  be  pi-oved  from  the  perfections  of  God,  and  our  relation 
to  him,  as  creatures. 

(2.)  Our  Saviour  detests  the  temptation  with  the  greatest 
abhorrence,  can  no  longer  bear  to  converse  with  the  blasphe- 
mer, and  therefore  says,  Get  thee  hence^  Satan.  He  commands 
him  to  be  gone,  and  Satan  immediately  leaves  him,  being,  as 
it  were,  driven  away  by  his  almighty  power.  This  is  more  than 
we  can  do ;  nevertheless,  in  the  like  case,  we  ought,  as  the  apos- 
tle did,  to  beseech  the  Lord  that  he  anight  depart  from  us,  2  Cor. 
xii.  8.  or,  to  use  our  Saviour's  words  on  another  occasion.  The 
Lord  rebuke  thee,  0  Satan.  Thus  Christ's  temptations,  though 
very  gi'ievous  and  afflictive,  were  not  only  surmounted,  but  the 
adversary,  that  assaulted  him,  was  overcome  by  him,  in  his  own 
Person,  (a) 

From  what  hath  been  said,  concerning  Christ's  temptations, 
we  infer, 


(a)  This  portion  of  scripture  has  been  subjected  to  much  examination,  which 
has  resulted  in  a  variety  of  opinions  with  respect  to  the  things  contained  in  it. 
We  suppose  the  major  part  of  christians  take  the  whole  as  a  literal  representa- 
tion of  the  facts ;  such  seem  to  choose  the  safest  side.  There  is  another  opinion, 
■which  is  entertained  b}^  many ;  that  the  whole  was  a  \'ision ;  the  Saviour's  being 
in  the  wilderness  ;  his  fasting  for  forty  days ;  the  several  temptations ;  and  the 
relief  afforded  by  the  angels. 

This  latter  interpretation  is  an  assumption  of  unwarrantable  latitude  in  the 
interpretation  of  the  word  of  God.  All  are  realities,  even  the  presence  and  temp- 
tations of  Satan,  and  the  resistance  given  him ;  but  the  temptations  may  have 
been  proposed  to  the  Saviour,  when  exhausted  with  hunger,  and  when  sunk  into 
some  species  of  waking  vision,  little  distinguishable  from  a  dream. 

Satan  has  not  the  power  of  forcing  men  into  sin ;  his  temptations  are  always 
disguised;  for  the  knowledge  that  tliey  are  such,  is  the  strongest  moti%e  for  re- 
sisting them ;  if  therefore  Satan  had  discovered  himself  to  Jesus  in  a  visible  form, 
it  would  not  only  have  been  contrary  to  his  usual  course,  but  must  have  ensured 
him  a  defeat. 

The  replies  of  Christ  were  in  every  instance  by  scriptures  recollected,  which 
leads  us  to  think  that  it  was  all  before  the  eye  of  his  mind  only ;  also  one  of  Sa- 
tan's temptations  was  from  scripture ;  these  things  well  accord  with  its  having 
been  in  vision. 

The  changes  of  place  seem  to  have  been  too  sudden,  and  also  impracticable. 
He  was  in  the  wilderness  when  tlie  temptations  began,  and  when  they  ended ; 
which  agrees  with  the  supposition  that  his  rapid  transition  to  a  pinnacle  of  the 
temple,  and  from  thence  to  a  very  high  mountain,  were  only  in  idea. 

It  is  very  imaccountable  that  lie  should  have  been  transported  to  the  battle- 
ments of  the  temple  for  a  dangerous  place,  when  the  country  afforded  precipices 
enough,  and  still  more  so,  that  this  could  have  taken  place  without^ublick  ob- 
servation ;  but  such  flights  of  the  imagination,  when  the  body  is  fainting  witli 
hunger,  would  not  be  extraordinary ;  nor  would  it  excite  any  wonder,  if  the  per- 
son in  such  exigency  should  find  Satan  occupied  in  giving  a  turn  to  his  ideus 


OF  Christ's  humiliation.  421 

if/,  The  desperate  and  unparalleled  boldness  of  Satan,  in 
-that  though  he  knew  well  enough  that  Christ  was  the  Son  of 
God,  and  therefore  able  not  onl)  to  resist,  but  to  destroy  him ; 
yet  he  should  venture  thus  to  assault  hira  :  whereas,  at  other 
times,  he  seems  to  be  afraid  of  him,  which  occasioned  him  to 
say,  Art  thou  come  to  destroy  us  before  the  time  ?  Mark  i,  24. 
and  elsewhere.  Art  thou  come  to  torment  us  before  the  timef 
Matt.  viii.  29.  Besides,  he  knew,  that  by  this  action,  his  own 
guilt  and  misery  would  be  increased;  but  what  will  not  malice, 
and  a  deep-rooted  hatred  of  God  and  godliness,  prompt  per- 
sons to !  The  attempt  was  certainly  most  unfeasable,  as  well 
as  prejudicial  to  himself.  Did  Satan  suppose  that  he  should 
gain  a  victory  over  hira  ?  Could  he  think,  that  he,  who  was 
God,  as  well  as  man,  was  not  more  than  a  match  for  him  ?  It 
may  be,  he  might  hope,  that  though  the  human  nature  of  Christ 
were  united  to  the  divine,  yet  it  might  be  left  to  itself;  and 
then  he  thought  it  more  possible  to  gain  some  advantages 
against  it,  which  was  a  groundless  supposition,  and  altogether 
unbecoming  the  relation  that  there  is  between  these  two  na- 
tures :  and  it  was  also  impossible  that  he  should  be  overcome, 
inasmuch  as  he  -was  filled  with  the  Holy  Ghost  from  his  first 
conception,  and  the  unction  which  he  had  received  from  the 
Holy  Ghost,  would  have  effectually  secured  him  from  falling. 
Whether  the  devil  knew  this,  or  no,  he  did  not  consider  it ; 
and  therefore  this  attempt  against  our  Saviour,  was  an  instance 
of  the  most  stupendous  folly  jn  him,  who  is  described  as  the 
old  serpent  for  his  great  subtilty. 

'i.dly^  From  Christ's  temptation,  we  may  infer  the  greatness 

There  is  not  a  mountain  on  earth  from  whence  all  tlie  kingdoms  ar«  visiblci 
here  tlierefore  we  are  obliged  to  give  up  the  literal  sense,  and  nuiy  discover  an 
index  to  the  interpretation  of  the  other  temptations. 

It  IS  not  called  a  vision ;  in  like  manner  neither  did  Micaiah  nor  Jacob  denomi- 
nate their  visions.  They  represented  what  ai^peaitd  to  them;  and  so  we  pi-esume 
Jesus  related  these  things  to  bis  disciples  just  as  tliey  appeared  to  his  mind. 

Satan,  though  he  can  and  docs  in  various  ways,  by  external  and  internal  means, 
through  the  medium  of  our  bodies,  suggest  thoughts,  and  tlnis  take  possession 
of  our  hearts  in  a  certain  sense ;  yet  he  knows  not  our  thoughts ;  it  is  the  attri- 
bute of  God  only  to  search  the  heart.  Every  tljing  acted  by  Satan  in  this  instance 
could  have  taken  place  without  his  knowing  the  mind  of  Christ.*  If  it  bud  not 
been  in  visirm,  then  Jesus  must  have  spoken  audibly  his  respective  answers;  Sa- 
tan would  have  known  them,  and,  we  presume,  in  some  instance  replied  ;  but 
there  is  not  one  reply  of  Satan,  which  is  an  acltlitional  proof  that  he  suggested 
the  temptations,  and  the  Saviour  resisted  them  by  mental  answers,  with  which 
the  enemy  was  unacquainted.  Adopting  tlMs  general  view,  tiie  particular  parts 
will  be  easily  imderstood. 

•  It  is  highly  proSabJe  that  S:.tan  did  not  know  th.it  this  was  the  Christ;  he  speaks  douht- 
fiilly  of  hi^  being  the  ••  Son  of  God;"  this  he  had  heard,  we  supiKise,  at  his  liaptism,  a  short  time 
before.  Satan  is  not  omnipresent,  nor  omniscient,  atul  prob.iblv  knew  less  than  the  an^ls  of 
these  things  which  they  desired  to  pry  into.  Christ's  divinity  was  chiefly  concealed  thirty 
y^ars,  not  always  shown  in  his  life,  nor  at  his  death.  It  was  the  man  only  that  could  be  tiuis 
bamhied  and  tempted ;  God  neither  tempts  nor  can  be  temi'trd  by' any. 

Vol.  II.  3  H 


422  OF  Christ's  humiliation. 

of  his  sufferings.  It  could  not  but  be  grievous  to  him  to  be  in- 
sulted, attacked,  and  the  utmost  endeavours  used  to  turn  him 
aside  from  his  allegiance  to  God,  by  the  worst  of  his  enemies. 
And,  as  Satan's  temptations  are  not  the  smallest  part  of  the 
affliction  of  his  people,  they  cannot  be  reckoned  the  smallest  part 
of  his  own ;  nevertheless,  the  issue  thereof  was  glorious  to  him- 
self, and  shameful  to  the  enemy  that  attacked  him. 

3fl?/j/,  This  affords  encouragement  to  believers,  under  the  va- 
rious temptations  they  are  exposed  to.  They  are  not,  indeed, 
to  think  it  strange  that  they  are  tempted,  inasmuch  as  they  are 
herein  conformed  to  Jesus  Christ,  the  t.  aptain  of  their  salva- 
tion ;  but  they  may,  from  Christ's  temptation,  be  instructed  that 
it  is  not  a  sin  to  be  tempted,  though  it  be  a  sin  to  comply  with 
Satan's  temptations  ;  and  therefore  that  they  have  no  ground  to 
conclude,  as  many  do,  that  they  are  not  God's  children,  be- 
cause they  are  tempted.  Moreover,  they  may  not  only  hope  to 
be  made  partakers  of  Christ's  victor)-,  as  the  fruits  and  effects 
thereof  redound  to  the  salvation  of  his  people  ;  but  to  receive 
help  and  succour  from  him  when  they  are  tempted,  as  he,  who 
suffered^  being  tempted^  is  able  to  succour  them  that  are  tempted^ 
Heb.  ii.  18.  Thus  concerning  Christ's  humiliation,  as  tempted. 

4.  Christ  humbled  himself,  in  being  subject  to  those  sinless 
infirmities,  which  were  either  common  to  the  human  nature,  or 
particularly  accompanying  that  low  condition  in  which  he  was. 
Some  of  those  afflictions,  which  he  endured,  took  their  rise 
from  the  sin  or  miser\-  of  others  :  thus  he  is  said  to  have  been 
afflicted  in  all  the  afflictions  of  his  people^  Isa.  Ixiii.  9.  which  is 
an  instance  of  that  great  sympathy  and  compassion  which  he 
bare  towards  them.  Sometimes  he  was  grieved  for  the  degene- 
racy and  apostacy  of  the  Jewish  nation,  the  contempt  they  cast 
on  the  gospel,  whereby  his  ministry,  though  discharged  with 
the  greatest  faithfulness,  was,  through  the  unbelief  of  those 
among  whom  he  exercised  it,  without  its  desired  success  :  thus 
he  is  represented  by  the  prophet,  as  complaining,  /  have  la- 
boured in  vain  ;  I  have  spent  my  strength  for  nought  and  in 
vain,  chap.  xlix.  4.  and,  when  he  had  almost  finished  his  minis- 
try among  them,  and  looked  upon  Jerusalem  as  a  self-ruined 
people,  lie  beheld  the  city  and  zvept  over  it,  Luke  xix.  41.  And, 
besides  this,  he  Was  sometimes  grieved  for  the  remainders  .of 
corruption,  and  the  breakings  forth  thereof  in  those  whom  he 
loved,  in  a  distinguishing  manner:  thus  he  was  sometimes  af- 
flicted in  his  own  spirit,  by  reason  of  the  hardness  of  the  heart 
of  his  discijjles,  and  the  \-arious  instances  of  their  unbelief. 

These  afflictions,  more  especially,  might  be  called  relative, 
as  the  occasion  thereof  was  seated  in  others  :  but  there  were 
many  afflictions  which  he  endured  that  were  more  especially 


OF  Christ's  hvmii.iation  in  death.  42j 

pci-sonal ;  such  as  hunger,  thirst,  fatigue,  weariness  in  travelling 
to  and  iro  in  the  discharge  of  his  public  ministry  ;  and  that 
poverty  and  want  of  the  common  necessaries  of  life,  wjiich  he 
submitted  to,  whose  divine  bounty  supplies  the  wants  of  alj 
creatures.  These,  and  many  other  sufferings,  he  endured  ui 
life,  which  were  agreeable  to  that  state  of  humiliation,  in  which 
he  was,  dtiring  the  whole  course  thereof.  And  this  leads  us, 

Secondlif^  To  consider  his  humiliation  immediately  before, 
as  well  as  iu  and  after  his  death. 


Quest.  XLIX.  Hoxv  did  Christ  humble  himself  in  his  death? 

Answ.  Christ  humbled  himself  in  his  death,  in  that  having 
been  betrayed  by  Judas,  forsaken  bv  his  disciples,  scorned 
and  rejected  by  the  world,  condemned  bv  Pilate,  and  tor- 
mented by  his  persecutors,  having  also  conflicted  with  the 

,  terrors  of  death,  and  the  powers  of  darkness,  felt  and  borne 
the  weight  of  God's  wrath,  he  laid  down  his  life  an  offering 
for  sin,  enduring  the  painful,  shameful,  and  cursed  death  of 
the  cross. 

Quest.  L.  Wherein  consisted  Christ''s  humiliation  after  his 
death  P 

Answ.  Christ's  humiliation  after  his  death,  consisted  in  his 
being  buried,  and  continuing  in  the  state  of  the  dead,  and 
under  the  power  of  death,  till  the  third  da} ,  which  hath  been 
otherwise  expressed  in  tiiese  words,  He  descended  into  helL 

IN  considering  the  subject  matter  of  these  answer?,  we  are 
led  to  take  a  view  of  our  Saviour,  in  the  last  stage  of  life, 
exposed  to  those  sufferings  which  went  more  immediately  be- 
fore, or  attended  his  death.    And, 

I.  Let  us  consider  him  in  his  sufferings  in  the  garden,  when 
his  soul  was  exceeding  sorrowful,  even  unto  death  j  und  he 
desired  his  disciples,  not  only  as  an  instance  of  their  sympathy 
with,  and  regard  to  him  in  his  agony,  that  they  woultl  tarry  at 
a  small  distance  from  him,  while  he  went  a  litde  farther,  and 
prayed,  as  on'i  that  tasted  more  of  the  bitterness  of  that  cup, 
wijich  he  was  to  drink,  than  Ik  had  done  before ;  but  pressed 
this  upon  them,  as  what  was  necessary  to  their  own  advantage, 
when  he  says,  Watch  and  pray  that  ye  enter  not  into  tempta- 
tion^ Matt,  xxvii.  38,  39.  41.  But  they  seemed  very  lilile  con- 
cerned, either  for  his  distress,  or  their  own  impending  clanger; 
for,  when  he  returned,  he  found  them  asleep,  and  upbraids  them 
for  it.  What,  could  ye  not  xvatch  ivith  me  one  hour  ?  ver.  40.  and 


424  OS  Christ's  humiliation  in  deatk. 

afterwards,  though  he  had  given  them  this  first  kind  and  geir* 
tie  reproof,  for  their  unaccountable  stupidity,  and  repeated  his 
charge,  that  they  should  watch  and  pray;  yet,  when  he  came 
a  second  time,  he  found  ihem  asleep  again,  ver.  43.  This  was, 
doubtless,  an  addition  to  his  afflictions,  that  they,  who  were  un- 
der the  highest  obligation  to  him,  should  be  so  little  concerned 
for  him, 

il.  After  this  he  was  betrayed  by  Judas,  a  pretended  friend, 
which  added  to  the  affliction.  This  does  not  argue  any  unwil- 
lingness in  him  to  suffer,  as  is  evident  from  his  own  words, 
some  time  before,  viz.  /  have  a  baptism  to  be  baptized  with^  and 
how  am  I  straitened  till  it  be  accomplished?  Luke  xii.  50.  As 
also  from  his  going  up  to  Jerusalem  with  that  design,  as  know- 
ing that  his  hour  was  at  hand.  How  easily  might  he  have  de- 
clined this  journey,  had  he  been  unwilling  to  suffer  ?  And,  if 
he  thought  it  his  duty  to  be  at  Jerusalem,  at  the  feast  of  the 
passover,  which  was  not  absolutely  necessary,  (for  all  were  not 
obliged  to  come  there  at  the  feast)  he  might,  notwithstanding, 
had  he  been  unwilling  to  suffer,  have  went  there  privately :  but, 
instead  of  that,  he  made  a  more  public  entrance  into  it  than  was 
usual,  riding  in  triumph,  and  accepting  of  the  loud  acclama- 
tions and  hosannas  of  the  multitude,  which,  any  one  might 
suppose,  w  ould  draw  forth  the  envy  of  his  inveterate  enemies, 
and  sharpen  their  malice  against  him,  and  thereby  hasten  the 
execution  of  their  bloody  design. 

Again,  that  he  did  not  suffer  unwillingly,  appears,  in  that, 
when  the  band  of  officers,  being  led  by  Judas,  was  sent  to  ap- 
prehend him,  He  asks  them^  whom  seek  ye  ?  They  answered 
him^  Jesus  of  Nazareth  ;  Jesus  saith  unto  them,  I  am  he;  upon 
which  we  read,  that  they  went  backward,  and  Jell  to  the  ground^ 
John  xviii.  4'— 6.  and  gave  him  an  opportunity  to  make  his  escape, 
had  he  intended  to  decline  these  last  sufferings  :  but  he  not  on- 
ly delivered  himself  into  their  hands,  but  prohibited  the  over- 
ture of  a  rescue,  which  Peter  attempted  in  his  favour,  ver.  10, 
11.  As  to  what  concerns  his  being  beti'ayed  into  the  hands  of 
his  enemies,  by  one  of  his  disciples,  this  is  often  mentioned,  as 
a  very  considerable  part  of  his  sufferings  :  the  price  which  the 
traitor  demanded,  or  which  was  the  most  they  would  give  for 
this  barbarous  and  inhuman  action,  was  thirty  pieces  of  silver.^' 
This  being  foretold  by  the  prophet,  is  represented  as  an  in- 
stance of  the  highest  contempt  that  could  be  cast  upon  him  :  he 
calls  It  a  goodly  price  that  I  was  prized  at  of  them,  Zech.  xi.  IS. 
it  was  the  price  of  a  serva?it,  or  slave,  when  pushed  by  the  ox, 
so  that  he  died,  Exod.  xxi.  32.  This  shews  how  little  he  was 

*  A  fnece  of  silver  is  the  same  7t>hick  is  elsewhere  called  a  thekel,  w/tich  was  valu- 
ed at  about  half  a  croiun,  English  monetf  ;  so  tl-nt  the  7v  hole  price  for  -which  our  Sa 
■  dour  v;'a>  sold  into  their  hands,  rvas  Tit  inore  than  three  pounds  fjieen  shUlimgy. 


OF  Christ's  humiliation  in  death.  4^5 

valued,  by  those  who  were  under  the  highest  obligations  to  him. 
And  providence  permitted  it  to  be  a  part  of  his  sufferings,  that 
we  may  learn  from  hence,  that  hypocrites  sometimes  mix  them- 
selves with  his  faithful  servants,  who,  notwithstanding  the 
mask,  or  disguise  of  religion,  which  they  affect,  their  hypocrisy 
will,  one  time  or  other,  be  made  manifest.  This  was  not  a 
wound  given  by  an  open  enemy,  but  a  pretended  friend,  and 
therefore  more  grievous  j  and  this  might  also  give  occasion  to 
some  to  cast  a  reproach  on  his  followers  (for  what  will  not 
malice  sometimes  suggest)  as  though  they  were  all  like  him ; 
and  their  pretence  to  religion  were  no  more  than  hypocrisy. 

III.  Another  instance  of  Christ's  humiliation  was,  in  that  he 
was  forsaken  by  his  disciples  :  thus  we  read,  that  when  he  was 
apprehended,  all  the  disciples  forsook  him  and  Jied,  Matt.  xxvi. 
56.  from  whence  we  may  learn, 

1.  How  unable  the  best  of  God's  people  are  to  exercise  that 
holy  courage  and  fortitude  that  is  necessary  in  trying  dispensa- 
tions of  providence,  especially  when  destitute  of  extraordinary 
assistance  from  the  Spirit  of  God. 

2.  This  was  ordered  by  providence,  to  add  weight  to  Christ's 
sufferings,  in  which  none  stood  with  him  to  comfort  or  strength- 
en him ;  as  the  apostle  Paul  says,  At  my  first  answer  no  man- 
stood  with  me,  but  all  men  forsook  me^  2  Tim.  iv.  16.  which 
could  not  be  otherwise  than  a  very  afflictive  circumstance; 
nevertheless, 

3.  There  was  a  farther  design  of  providence  in  permitting 
this  cowardise,  namely,  that  they  might  not  suffer  with  him ; 
and  therefore  it  is  observed,  by  one  of  the  evangelists,  that 
when  our  Saviour  was  apprehended  by  the  officers,  he  desired 
leave  of  them,  that  his  disciples  might  go  their  way^  John  xviii. 
8.  If  they  had  been  apprehended,  it  may  be,  they  might  have 
been  accused,  condemned,  and  crucified  with  him ;  which  might 
give  occasion  to  some  to  suppose,  that  they  bore  a  part  in  the 
purchase  of  our  redemption ;  which  belonged  to  him  alone ; 
and  therefore  it  is  said,  concerning  him,  I  have  trodden  the  wine 
press  alone^  and  of  the  people  there  was  none  with  me,  Isa.  Ixiii. 
o.  To  this  we  may  add, 

IV.  That  it  was  another  part  of  Christ's  sufferings,  that  he 
was  disowned  and  denied  by  Peter ;  since  this  would  give  oc- 
casion to  some  to  think  that  he  was  not  worthy  to  be  acknow- 
ledged by  his  friends,  while  he  was  insulted  and  persecuted  by 
his  enemies.  In  the  account  the  evangelist  gives  of  this  mat- 
ter. Matt.  xxvi.  69 — 72.  we  may  observe, 

1.  That  Peter  was  not,  at  this  time,  in  the  way  of  his  dutj', 
though,  probably,  it  was  love  to  our  Saviour,  and  a  desire  to 
see  die  issue  of  his  trial,  that  might  occasion  his  going  into  the 
High  Priest's  Palace;  yet  this  he  had  no  call  to  do  at  present. 


426  OF  Christ's  iiuiuliation  in  death. 

it  was  a  running  into  the  midst  of  danger,  especially  consider- 
ing our  Saviour,  as  in  the  scripture  but  now  referred  to,  had 
got  leave  for  his  disciples  to  withdraw.  This,  Peter  oughc  to 
have  done  :  for,  as  we  are  not  to  decline  sufferings  when  called 
to  bear,  them,  so  we  are  not,  without  a  sufficient  warrant,  to 
rush  into  them,  to  go,  as  he  did,  in  the  way  of  temptation. 

2.  It  was  not  only  shame  that  induced  him  to  deny  our  Sa- 
viour, but  fear;  for,  it  is  probable,  he  might  be  informed  that 
the  High  Priest  asked  him  concerning  his  disciples,  as  well  as 
his  doctrine,  therefore  he  might  think,  that  by  owning  him  and 
his  doctrine,  he  might  be  exposed  to  suffer  with  him ;  which, 
notwithstanding  his  self-confident  resolution  a  little  before, 
when  he  said.  Though  I  should  die  with  thee^  yet  I -will  not  de- 
ny thee^  ver.  25,  he  was  now  afraid  to  do. 

3.  He  was  not  only  accosted  by  the  damsel,  who  told  him, 
that  he  was  with  Jesus  of  Galilee ;  but  he  was  attacked  by  07ie 
of  the  servants  of  the  High  Priest^  being  his  kinsman^  xvhose 
ear  Peter  cut  off^  who  said,  Did  I  not  see  thee  in  the  garden 
■with  him  ?  John  xviii.  26.  This  still  increased  his  fear ;  for 
he  not  only  appeared  as  a  witness  against  him,  and  charged  him 
with  having  been  with  him  in  the  garden,  but  also  intimates, 
that  he  attempted  to  rescue  him,  and  that  by  force  of  arms, 
which,  as  he  apprehended  might  render  him  obnoxious  to  the 
lash  of  the  law  as  endeavouring  to  make  a  riot,  for  which  he 
concluded  that  he  was  liable  to  suffer  punishment ;  and  the  per- 
son, whose  ear  he  cut  off",  being  the  High  Priest's  kinsman, 
this  would  lay  him  still  more  open  to  his  resentment.  Thus 
Peter,  through  the  weakness  of  his  faith,  and  the  pi-evalency  of 
his  fear,  denied  our  Saviour ;  and  this  was  thrice  repeated  with 
curses  and  execrations  annexed  to  it,  which  still  increased  his 
guilt,  tended  to  expose  religion,  as  well  as  cast  a  reproach  on 
our  Saviour,  who  was  then  bearing  his  testimony  to  the  truth. 

V.  Another  instance  of  Christ's  humiliation  was,  that  he  was 
scorned  and  rejected  by  the  world;  scorned,  as  though  he  had 
been  inferior  to  them.  Thus  he  is  represented  by  the  Psalmist, 
as  saying,  /  am  a  zuorm  and  no  man ;  a  reproach  of  men^  a7id 
despised  of  the  people.  All  they  that  see  me,  laugh  me  to  scorn; 
they  shoot  out  the  lip^  they  shake  the  head^  Psal.  xxii.  6,  7.  This 
was,  doubtless,  a  malicious  design,  to  fill  the  minds  of  men 
with  prejudice  against  it,  and  make  them  ashamed  to  own  it. 
Our  Saviour  puts  these  both  together,  when  he  speaks  of  per- 
sons being  ashamed  of  him^  and  of  his  words^  Mark  viii.  38. 
They  had  often  rejected  him,  by  their  unbelief;  and  this  crime 
was  the  greater,  because  they  were  under  the  greatest  obliga- 
tions to  the  contrary.  How  often  did  he  invite  them,  in  the 
most  affectionate  manner,  to  come  to  him,  and  annex  hereunto 
a  promise  of  eternal  life  ?   We  find,  notwithstanding,  that  he 


OF  chuist's  humiliation  in  death.  427 

had  reason  to  complain,  as  he  does,  T'e  7vill  not  come  to  me,  that 
ye  might  have  iife^  John  v.  40. 

Here  we  migiit  observe  the  temper  of  the  Jews,  before  he  ap- 
peared publickly  among  them,  to  have  been  different  from  what  it 
^as  afterwards.  When  John  the  Baptist,  his  fore-runner  told 
them,  that  he  would  shortly  be  made  manifest  to  Israel,  multi- 
tudes flocked  to  his  ministry,  counted  him  as  a  great  prophet,  and 
rejoiced  in  his  light  for  a  season,  and,  at  the  same  time,  were 
baptized,  and  professed  their  willingness  to  yield  obedience  to 
Christ.  But  all  this  was  upon  a  groundless  supposition,  that 
he  would  appear  as  an  earthly  monarch,  erect  a  temporal  king- 
dom, bring  all  othei'  powers  into  subjection  to  it,  and  so  deli-* 
ver  them  from  the  Roman  yoke,  and  advance  them  to  great 
honours  in  the  world  :  but,  when  they  saw  it  otherwise,  and 
that  he  appeared  in  a  low  humbled  state,  and  professed,  that 
his  kingdom  was  not  of  this  world,  and  therefore  his  subjects 
must  seek  for  a  glory  that  lies  beyond  it,  which  cannot  be  be- 
held, but  by  faith,  and,  in  the  expectation  hereof,  take  up  their 
cross,  and  follow  him,  immediately  they  were  offended  in  him : 
thus  the  prophet  foretels,  that  he  should  be  for  a  stoJie  of  stum- 
bling'^  and  a  rock  of  offenvc  to  both  the  houses  of  Israel^  Isa.  viii. 
14.  and  the  Psalmist  stjdes  him.  The  stone  which  the  builders 
refused.,  Psal.  cxviii.  22.  both  which  predictions  are  applied  Xo 
Christ  by  the  aposde  Peter,  1  Pet.  ii.  7,  8.  This  was  also  fore- 
told by  Simeon,  concerning  our  Saviour,  when  he  was  in  his 
infancy.  Behold  this  child  is  set  for  the  fall  and  rising  again  of 
manij  in  Israel.,  and  for  a  sign,  which  shall  be  spoken  against^ 
Luke  ii.  43.  And  this  offence  taken  at  him,  is  intimated  to 
have  been  almost  universal,  as  appeared  from  the  small  num- 
ber that  adhered  to  him,  when  he  was  here  on  earth,  which 
gave  him  occasion  to  say,  Blessed  is  he  whosoever  shall  not  be 
offended  in  me.,  Matt.  xi.  6. 

This  treatment  he  met  with  throughout  the  whole  course  of 
his  ministry,  when  they  loaded  him  with  the  most  injurious 
reproaches  :  but,  immediately  before  his  death,  they  filled  up 
the  measure  of  their  iniquity,  by  reproaching  him  to  the  ut- 
inost ;  then  it  is  observed  that  they  blasphemed,  and  cast  con- 
tempt tipxm  him,  with  respect  to  all  those  offices  which  he  exe- 
cutes as  Mediator.  As  to  his  prophetical  office,  with  what 
abominable  profaneness  do  they  speak  of  the  sacred  gift  of 
prophecy,  which  their  fathers  alv.  ays  counted  a  peculiar  glorj', 
which  was  conferred  upon  some  of  them,  whereby  they  were 
honoured  above  all  other  nations  in  the  world  !  And  what  con- 
tempt do  they  cast  on  him,  who  had  sufficiently  proved  him- 
self to  be  greater  than  all  other  ])rophcts  \  when  as  It  is  said, 
Theij  smote  him  with  the  palms  of  their  hands.,  sailing.  Prophesy 
unto  us,  thou  Christ.,  who  is-  he  that  smote  thee?  chap.  xxvi.  67, 


42^  0F  Christ's  humiliation  in  death. 

68.  They  also  expressed  their  blasphemy  in  contemning  hi3 
priestly  office,  when  they  say,  He  saved  others,  himself  he  can- 
not save,  chap,  xxvii.  42.  and  also  his  kingly,  when,  in  deri- 
sion, they  put  on  him  a  scarlet  robe,  platted  a  crorvn  of  thorns, 
and  put  it  on  his  head,  and  a  reed  in  his  right  hand,  arid  bowed 
the  knee  before  him,  and  mocked  him,  sayiiig,  Hail  king  of  the 
Jews,  ver.  28,  29. 

They  also  expressed  the  greatest  contempt  of  him,  by  pre- 
ferring a  vile  and  notorious  criminal,  who  was  a  robber,  and  a 
murderer,  before  him ;  and  accordingly,  as  the  prophet  says. 
He  was  numbered  xvith  the  transgressors,  as  though  he  had  been 
the  greatest  of  them,  whereas  he  had  done  no  violence  ;  neither 
was  any  deceit  in  his  mouth,  Isa.  liii.  9,  12.  Thus  the  apostle 
tells  them,  Te  denied  the  Holy  One,  and  the  fust,  and  desired  a 
viurderer  to  be  granted  unto  you^  Acts  iii.  14.  when  Pilate  made 
an  overture  to  release  him,  they  cried,  with  one  consent,  JVQt 
this  man,  but  Barabbas,  John  xviii.  39,  40. 

From  hence  we  may  learn, 

1.  That  the  best  of  men  are  not  to  expect  to  pass  through 
the  world  Avithout  reproach,  or  contempt,  how  exact,  innocent 
or  blameless,  soever  their  conversation  be. 

2.  We  are  not  to  judge  of  persons,  or  things,  especially  in 
matters  of  religion,  merely  by  the  opinion  of  the  world  con- 
cerning them ;  since  it  is  no  uncommon  thing  for  religion  it- 
self to  be  had  in  contempt,  as  well  as  those  who  adhere  to  it. 

3.  We  ought  not  to  have  respect  to  the  praise  or  esteem  of 
men,  as  a  motive  to  induce  us  to  choose  and  adhere  to  the  way 
of  God  and  godliness :  thus  our  Saviour  says,  /  receive  not 
honour  from  men,  John  v.  41.  that  is,  I  value  it  not,  so  as  to 
regulate  my  conversation  thereby ;  and  then  he  adds,  How  can 
ye  believe  which  receive  honour  one  of  another,  and  seek  not  the 
honour  that  cometh  from  God  only,  ver.  44. 

4.  Let  us  not  thmk  the  worse  of  Christ,  or  his  gospel,  be- 
cause they  are  reproached,  but  rather,  as  the  apostle  adviseth. 
Go  forth  to  him  without  the  camp,  bearing  his  reproach,  Heb. 
xiii.  13.  and  not  only  be  content  to  bear  it,  but  count  it  our 
honour;  as  he  says  elsewhere,  concerning  himself,  God  forbid 
that  I  should  glory,  save  in  the  cross  of  our  Lord  jfesus  Christ. 
Gal.  iv.  14. 

5.  Let  us  take  heed,  that  while  we  seem  to  honour  Christ 
by  our  profession,  and  testify  pur  abhorrence  of  the  contempt 
that  was  cast  on  him,  by  his  enemies,  we  do  not  reproach  him 
by  our  practice ;  and  that  either  by  sinning  presumptuously, 
which  is  called,  A  reproachiyig  of  the  Lord,  Num.  xv.  30.  or  not 
by  reproving  and  bearing  our  testimony  against  those  who 
blaspheme  and  revile  him ;  by  which  means,  we  shall  partake 
with  them  in  their  crime. 


or  Christ's  humiliation  in  death.  429 

VI.  Our  Saviour  was  condemned  by  Pilate.  The  former  in- 
dignities offered  him,  were  without  any  pretence,  or  form  of  , 
law;  but  now  he  is  set  before  a  court  of  judicature,  and  there 
tried,  and  sentence  passed  immediately  before  his  crucifixion. 
In  this  they  had  no  regard  to  the  exercise  of  justice,  nor  de- 
sire to  proceed  in  a  legal  way  with  any  good  and  honourable 
design,  but  to  prevent  the  inconvenience  that  would  have  arisen 
from  their  putting  him  to  death  in  a  riotous  and  tumultuous 
manner,  without  the  form  of  a  trial.  This  the}-  had  in  some 
particular  instances,  at  other  times,  designed,  or  attempted  to 
do,  but  they  thought  it  not  a  safe  way  of  proceeding ;  since  they 
might  afterwards  have  been  called  to  an  account  for  it,  by  the 
civil  magistrate,  as  the  town-clerk  says,  upon  occasion  of  the 
tumult  at  Ephesus,  PFt'  are  in  danger  to  be  called  in  (juestion 
for  this  daifs  uproar^  Acts  xix.  40.  Therefore  our  Saviour, 
being  apprehended,  is  brought  before  Pilate,  the  Roman  gover- 
nor; ancl  there  were  the  chief  priests  and  elders  met  together, 
as  his  accusers  and  prosecutors ;  and  the  whole  process  was  the 
most  notorious  instance  of  injustice,  that  ever  was  practised  in 
any  court  of  judicature  in  the  woild.  Whatever  pretence  of 
law  there  might  be,  the  assembly  was  certainly  tumultuous.  It 
is  not  usual  for  persons  who  are  tried  for  capital  matters  to  be 
insulted,  not  only  by  the  rude  multitude  of  spectators  that  are 
present,  but  bj^  the  judge  himself,  as  our  Saviour  was,  being 
spit  upon,  buffeted,  and  smote  with  the  palms  of  their  hands; 
and  Pilate  also,  with  a  sarcastic  sneer,  unbecoming  the  charac- 
ter of  a  judge,  says.  Behold  the  Man;  Behold  your  King^  John 
xix.  5,  14.  Here  we  may  observe, 

1.  Concerning  his  persecutors,  that  they  sought  false  wit- 
nesses against  him,  that  is,  they  endeavoured  to  persuade,  or 
bribe  any  that  they  could  find,  among  the  most  vile  and  profli- 
gate wretches,  to  come  in  against  him ;  nevertheless,  they  could 
not  bring  this  matter  to  bear  for  some  time  :  thus,  it  is  said, 
They  sought  false  'tvitnef':s  against  fesiis  to  put  him  to  death^ 
hut  found  none;  r/ca^  though  many  false  xvitriesses  came^  yet 
found  they  none^  Matt.  xxvi.  59,  60.  The  evidence  that  many 
gave  was  not  regarded,  and  therefore  they  were  set  aside  ;  at 
last  they  found  two,  whom  they  depended  on,  as  legal  eviden- 
ces :  but  it  is  observed,  that  their  xvitness  did  not  agree  together^ 
Mark  xiv.  59.  and,  if  they  had  agreed  in  their  testimony,  the 
matter  alleged  against  him  was  no  crime,  namely.  We  heard 
him  say^  1  will  destroy  this  temple  that  is  made  with  hands  i 
a/uf,  within  three  days^  I  will  buih!  another  made  without  hands^ 
ver.  58.  which  refers  to  what  he  had  said  when  he  drove  the 
buyers  and  sellers  out  of  the  temple,  and  foretelling  his  resur- 
rection from  the  dead,  he  uses  this  metaphorical  way  of  speak- 
ing; that  when  they  had  do.stroved  this  temple,  meaning  his 

Vol.  II.  n  I 


X 


430  OF  CHRIST  S  HUMILIATION  IN  DEATH. 

bodv,  he  would  raise  it  up  in  three  days.  We  will  suppose,  that 
the  Jews,  then  present,  did  not  understand  what  he  meant  by 
this  expression,  or  that  he  did  not  explain  it,  as  the  evangelist 
does  :  but  let  them  take  it  in  what  sense  they  would,  it  carries 
in  it  no  crime  for  him  to  say  so ;  and  therefore  it  is  observed, 
that  when  this  was  witnessed  against  him,  though  the  High 
Priest  urged  him  to  make  a  reply,  be  held  his  peace^  and  an- 
swered nothings  because  there  was  nothing  alleged  worth  an 
ansv/er;  the  thing  he  was  charged  with,  carried  in  it  its  own 
confutation,  and  inferred  not  the  least  degree  of  guilt  in  him. 
This  his  enemies  themselves  seemed  to  be  sensible  of;  and 
therefore  they  ask  him  this  trying  question,  Art  thou  the  Christy 
the  Son  of  the  Blessed?  expecting  that  his  reply  to  this  would 
have  afforded  matter  for  them  to  proceed  upon  his  conviction. 
To  this  our  Saviour  gives  a  direct  answer,  saying,  I  am;  and 
ye  shall  see  the  Son  of  man  sitting  on  the  right  hand  of  power  ^ 
and  coming  in  the  clouds  of  heaven^  ver.  62.  Here  he  was  called 
to  give  a  reply ;  the  question  was  worthy  of  an  answer ;  and 
t;ierefore  he  does  not,  on  this  occasion,  hold  his  peace,  but  wit- 
Kv  C3..  d  a  good  confession,  though  he  knew  it  would  cost  him 
his  life. 

2.  Some  things  may  be  observed  concerning  Pilate's  con- 
duct in  his  trial ;  as, 

(1.)  He  acted  contrary  to  that  good  advice  that  was  given 
him  bv  his  wife ;  which,  because  the  Evangelist  thinks  it  wor- 
thy to  be  taken  notice  of,  as  occasioned  by  a  dream,  in  which 
she  told  him,  She  had  suffered  many  things  because  of  him, 
Matt,  xxvii.  19.  gives  ground  to  conclude  that  it  was  a  divine 
dream,  v/hich  rendered  the  advice  more  solemn,  and,  as  such, 
deserved  his  regard. 

(2.)  He  acted  against  the  dictates  of  his  own  conscience  ;  for 
,  he  knexv  that  the  chief  priests  had  delivered  him  for  etivi/y  Matt. 
XV.  20.  and  therefore  he  ought  to  have  stopped  all  farther  pro- 
ceedings, as  in  cases  of  malicious  prosecutions ;  and  it  farther 
appears  that  he  acted  against  his  conscience,  in  that  he  took 
7i!a(cr  and  washed  his  hands  before  (he  multitude,  saying,  I  arn 
invocent  of  the  blood  of  this  just  Person,  Matt,  xxvii.  24. 

(3.)  He  appears  to  have  been  a  very  mean-spirited  man,  and 
therefore  was  apprehensive  that  the  Jews  had  he  released  our 
Saviour,  would  have  accused  him  to  Caesar,  for  sparing  one 
■0->hom  tliey  wouM  have  pretended  to  h^ve  been  an  usurper,  and 
a  rebel,  inasnuu:h  as  he  is  styled  Kihg  of  tlie  Jews.  Accord- 
ingly he  feared  that  he  should  have  been  turned  out  of  his 
place,' or  otherwise  punished,  provided  the  matter  were  not 
fully  heard,  or  the  misrepresentations  that  might  be  made  there- 
of, were  believed  by  him.  This  seems  the  main  reason  of  his 
flclivcring  our  Saviour  up  to  them,  to  be  crucified  :  thus  it  is 


OJ  CH&iaT's  HUMILIATION  IN  DEATH.  431 

observed,  that  Pilate  first  sought  out  to  release  him ;  but,  upon 
the  Jews  saying,  If  thou  let  this  man  go^  thou  art  not  C'cesai'^s 
friend^  he  brought  Jesus  forth^  and  sat  down  in  the  judginent 
seat^  and,  in  haste,  delivered  him  unto  them  to  be  crucified^  John 
xix.  12,  13,  16. 

(4.)  When  he  thought  it  his  interest  to  comply  with  the  Jews 
in  this  matter,  he  did  not  pass  sentence  on  him  himself,  it  may 
be,  thinking  that  not  so  adviseable,  as  being  contrary  to  the 
profession  he  had  a  little  before  this,  made  of  his  innocency  : 
but  he  asked  his  prosecutors,  what  he  should  do  with  him  ? 
which  was  a  flagrant  instance  of  baibarity  and  injustice,  in  one 
who  had  the  character  of  a  judge  or  magistrate.* 

VII.  Our  Saviour  was  tormented  by  his  persecutors,  scour- 
ged, buffeted,  smitten  with  the  palms  of  their  hands,  crowned 
with  thorns,  which,  as  most  divines  suppose,  pierced  his  h'^ad, 
and  drew  blood  from  thence,  which  v/as  a  part  of  the  torments 
he  endured.  And  to  tiiis  we  may  add,  that  they  compelled  him 
to  bear  his  cross,  till  his  strength  was  so  exhausted,  that  he 
could  carry  it  no  longer;  and  then  they  obliged  one  Simon,  u 
Cyrenian,  to  bear  it ;  or,  as  Luke  says  to  bear  it  after  him^  John 
xix.  ir.  compared  with  Luke  xxiii.  26.  that  is,  as  some  sup- 
pose, to  help  him  to  carry  it,  going  behind,  and  bearing  a 
part  of  the  weight  thereof.  These  things  he  endured,  immedi- 
ately before  his  crucifixion,  from  wicked  men,  divested  of  iUI 
humanity,  as  well  as  religion  :  but  still  there  is  something  more 
afflictive  than  this,  which  he  endured;  accordingly  it  is  farther 
observed, 

VIII.  That  he  conflicted  with  the  terrors  of  death,  felt,  and 
bore  the  weight  of  God's  wrath;  these  were  the  sufferings  which 

•  Pilate  is  characterized,  by  various  writers,  as  a  man  of  inhuman  cruelty,  insa- 
tiable avarice,  and  inflexible  obstinacy.  An  instance  of  Ids  cruelty  we  liuve  mention- 
ed in  Luke  xiii.  1.  in  his  mingling  the  blood  ofihe  Galileans  vviili  tlieir  s.-.ciiiices, 
that  is,  as  some  suppose  he  fell  upon  them  -ivithout  a  fair  trial,  and  murdered  ihem- 
■;ufdle  they  -were  engaged  in  a  solemn  act  of  religious  worship,  offering  sacrifce  tic  Je- 
rusalem, in  one  of  the  public  festivals  ;  pretending,  though  without  a  fair  trial,  that 
they  were  of  the  same  mind,  with  Judas  of  Galilee,  who  had  persuaded  many  of  ihi 
Galileans  to  refuse  to  give  tribute  to  Cesar.  A  learned  writer  {\'ni.  Grot,  m  Liike 
xlii.  1.)  supposes,  not  only  that  this  was  the  occasion  of  this  inhuman  action,  which 
Ls  not  improbable,  (though  Josephns  makes  no  mention  of  it)  but  also  that  this  is  one 
of  those  things  which  was  reported  to  tlie  emperor,  who  did  not  approve  of  it.  And 
ufterwarda  there  were  other  instances  of  his  oppression  and  mal-adminislration  laid 
I'efore  Tiheriu.i,  which,  had  not  that  emperor's  death  prevented,  it  -would  have  occa- 
sioned his  disgrace  ;  and  afterwards  he  fell  under  the  displeasure  of  Ids  successor, 
and  was  not  only  turned  out  of  his  procuratovship,  bat  reduced  to  such  nuserable  cir- 
eumstunces,  that  he  laid  violent  ltu:ids  on  himself  ( Vul.  Pliil.  Jud.  de  Leg..  :4i!  Caj. 
Si.  Joseph.  Anliq.  Lib.  XVIU.  cup.  5  &.  Eiiseb.  Hist,  'secies.  Lib.  11.  Ci>p.  ".)  There- 
fore we  may  wM  suppoie,  that  though  he  hail,  in  other  respects  no  regard  io  the 
Jews  ;  yet,  on  this  occasion,  lie  feared,  lest  they  shoulil  report  his  vile  actions  to  the 
emperor,  and  that  they  would  represent  tids  to  him  with  a  malicious  insinuation,  tlutt 
he  was  Ida  enemy,  because  he  spared  our  Saviour:  this  o'.xasioncd  him  to  deliver 
him  vp  to  tliert,  to  Jo  v.hat  ?//.  »>  wtild  '^ith  hint. 


43^  QF  Christ's  humiliation  in  death. 

he  endured,  more  especially  in  his  soul.  From  whence  we  uiaj' 
observe,  that  the  death  he  was  going  to  endure,  was  exceeding 
formidable  to  him,  and  accompanied  with  great  terrors;  there- 
fore there  must  certainly  be  some  bitter  ingredient  in  it,  more 
than  in  the  death  of  others.  If  we  enquire  what  it  was  therein 
that  seemed  so  terrible  to  him,  when  many  of  the  martyrs,  who 
have  been,  as  the  apostle  says,  pressed  out  of  measure  above 
strength^  2  Cor.  i.  8.  that  is,  suffered  as  much  as  frail  nature 
could  well  bear,  have  endured  it  without  any  dread  of  the 
wrath  of  God,  the  sting  and  bitterness  thereof  being  taken  away ; 
why  then  should  our  Saviour,  who  never  contracted  the  least 
degree  of  guilt,  have  any  conflict  of  this  nature  in  his  own  spi- 
rit ?  To  this  it  may  be  replied,  that  there  were  some  things  in 
his  death  that  rendered  it  more  formidable,  than  it  ever  was  to 
any  of  his  saints  and  martyrs.    For, 

1.  It  is  more  than  probable  that  the  powers  of  darkness  had 

a  great  hand  in  setting  before  his  view  the  terrors  of  the  Avrath  ( 
of  God  due  to  sin,  which  none  are  better  able  to  do,  than  they 
who  are  the  subjects  thereof;  and  therefore  it  is  observed,  in 
this  answer,  that  he  conflicted  with  the  terrors  of  death,  and  the 
powers  of  darkness.  The  devil  is  sometimes  said  to  have  the 
power  of  deaths  Heb.  ii.  14.  that  is,  if  the  Spirit  of  God  do  not 
coine  in  with  his  comforting  presence,  but  Satan  be  suffered  to 
do  what  he  can  to  fill  the  soul  with  horror,  he  hath  certainly 
power  to  make  death,  beyond  measure,  terrible.  His  design 
herein,  vv'ith  respect  to  our  Saviour,  was  either  to  drive  him  to 
despair,  induce  him  to  repent  of  his  undertaking  what  he  came 
into  the  world  about,  or,  at  least,  to  take  some  indirect  methods 
to  decline  sufferings.  That  Satan  had  some  hand  in  this  mat- 
ter, we  may  infer  from  what  our  Saviour  says,  when,  consider- 
ing himself  as  fallen  into  the  hands  of  his  enraged  enemies,  he 
tells  thein,  not  only  that  this  was  their  hour^  that  is,  the  time 
in  which  they  were  suffered  to  express  their  rage  ond  malice 
against  him,  but  that  it  was  the  hour  of  the  poxver  of  darkness^ 
Luke  xxii.  53. 

2.  His  death  was  in  itself  more  terrible  than  the  death  of  his 
people,  when  the  sting  and  bitterness  thereof  is  taken  away  from 
them ;  therefore  it  is  farther  observed,  in  this  answer,  that  he 
felt  and  bore  the  weight  of  God's  wrath,  which  was  the  pvmish- 
ment  of  the  sins  of  his  people,  for  whom  he  suffered.  It  was 
upon  this  account  that  he  is  said  to  begtJi  to  be  sore  amazed^ 
and  to  he  vcrij  heavy^  to  cry  out,  Mij  sold  is  exceeding  sorrorV' 

fid^  even  unto  death;  and  to  pray,  that,  if  it  xvvi\'  possible^  this 
part  oT  his  sufferings  might  pass  from  him,  Mark  xiv^  33 — 36. 
We  cannot  suppose  that  he  was  afraid  of  death  ;  but  the  wrath 
of  God  was  what  he  principally  feared.  And,  since  this  wrath 
is-,  in  jl'stir.  so  terrible,  he  might  well  be  supposed  to  ho  auia- 


OF  Christ's  humiliation  in  death.  433 

2ed,  and  exceeding  sorrowful,  at  the  view  thereof,  not  for  hia 
own  sin,  but  ours,  and  yet  herein  not  to  be  guilty  of  any  sin 
himself. 

That  this  may  farther  appear,  let  it  be  considered,  that  as  he 
hore  our  sins ^  1  Pet.  ii.  14.  and  it  pleased  the  Lord  to  bruise  him 
for  them,  Isa.  liii.  6.  so  he  bore  every  thing  that  was  a  punish- 
ment thereof,  excepting  some  circumstances  that  are  peculiar 
to  us,  and  were  inconsistent  with  his  perfect  holiness,  and  the 
efficacy  of  his  sufferings,  to  take  away  the  guilt  of  our  sin ;  and 
therefore  we  must  suppose  that  he  bore,  that  is,  he  had  an  af- 
flictive sense  of  the  wrath  of  God  due  to  it.  Nothing  less  thaa 
this  could  occasion  him  to  sweat  drops  of  blood,  in  his  agony, 
in  the  garden.  Had  there  been  no  circumstance  in  his  death, 
but  barely  his  leaving  this  miserable  world,  wherein  he  had 
such  ill  treatment,  it  would  have  rendered  his  stay  therein  less 
desirable  :  but,  when  he  considered  those  bitter  ingredients  that 
were  therein,  and  how  he  should,  when  on  the  cross  be  forsa- 
ken of  God,  as  to  his  comforting,  though  not  his  supporting 
presence,  this  made  his  death  more  formidable,  than  the  death 
of  any  of  his  people  can  be  said  to  be.  And  this  leads  us  to 
consider  the  last  part  of  his  sufferings ;  and  accordingly  it  is 
farther  said, 

IX.  That  he  endured  the  shameful,  painful,  and  cursed  death 
of  the  cross.  The  pains  that  he  endured  before,  in  being  buf- 
feted, scourged,  and  crowned  with  thorns,  were  very  great ; 
but  what  he  suffered,  when  nailed  to  the  cross,  and  hanging  on 
it  till  he  died,  was  too  great  for  words  to  express.  His  body 
was,  as  it  were,  torn  asunder  by  its  own  weight,  and  the  small 
and  very  sensible  nerves  and  fibres  thereof  broken,  by  their 
violent  extension.  The  apostle  therefore  speaks  of  it,  as  the 
most  cruel  death,  as  appears  by  the  emphasis  he  puts  on  the 
words.  He  humbled  himself  unto  deaths  even  the  death  of  the 
crossy  Phil.  ii.  8.  This  death  was  a  punishment  peculiar  to  the 
Romans,  while  the  empire  was  Heathen ;  but  when  Christian- 
ity obtained  in  the  world,  it  was  forbidden  bv  supreme  autho- 
rity, not  only  because  of  the  barbarity  of  it,  but  out  of  respect 
and  honour  to  our  Saviour,  who  suffered  it.*  And  therefore 
we  have  only  some  monuments  of  antiquity  that  discover  what 
kind  of  death  it  was ;  but  there  is  enough  said  of  it  to  give  us 
ground  to  conclude,  that  it  was  the  most  cruel,  painful,  and  for- 
midable death ;  wherein  the  body  was  fastened  to,  and  exten- 
ded on  a  tree,  or  stake,  driven  into  the  ground  for  that  pur- 
pose ;  the  arms  extended  on  a  transverse  beam ;  the  hands  and 
feet  fastened,  cither  by  ropes  or  nails.  The  former  of  these,  a« 
some  suppose,  was  often  used  in  fastening  persons  to  the  cross ; 
and,  if  so,  then  the  nailing  our  Saviour  to  it  was  an  instance  of 
»   rid.  Sozom.  lEst.  Eccl.  lab.  I.  cap.  8 


434  OF  Christ's  humiliation  is  deatk. 

unusual  cruelty ;  but  whether  this  observation  be  just,  or  no, 
is  uncertain. 

It  appears  that  our  Saviour  was  nailed  to  the  cross,  by  the 
mark  and  print  of  the  nails  remaining  after  his  resurrection, 
which  he  shewed  to  Thomas  for  his  conviction,  John  xx.  27. 
and  this  greatly  tended  to  increase  the  pain  of  his  crucifixion, 
in  which  the  weight  of  the  whole  body  depended  on  the  hands 
and  feet,  which  being  nervous,  are  more  sensible  of  pain,  than 
many  other  parts  thereof;  and,  they  being  wounded  with  the 
nails,  the  pain  must  be  much  more  exquisite,  and  this  not  only 
for  a  little  while,  but  for  several  hours ;  all  which  time  he  felt 
the  pains  of  death,  and  did,  as  it  were,  die  many  deaths  in  one. 
This  kind  of  death  was  so  cruel,  and  so  excessively  torment- 
ing, that  some  of  the  Roman  emperors,  who  were  of  a  more 
merciful  disposition,  when  persons,  for  the  highest  crimes,  had 
deserved  it,  notwithstanding  ordered,  that  they  should  first  be 
slain,  and  then  hanged  on  a  cross,  to  be  exposed  to  shame,  or 
as  a  terror  to  others,  without  suffering  those  inexpressible  tor- 
lures,  which  would  attend  their  dying  on  it.  But  our  Saviour 
submitted  to  all  these  ;  and  so  willing  was  he  to  bear  them,  that 
when  they  offered  him  a  mixture  of  wine  and  myrrh,  as  a  nar- 
cotic, or  stupifying  potion,  that  he  might  be  less  sensible  of 
his  pain,  which  was  the  only  kindness  they  pretended  to  shew 
him,  and  which  is,  by  many,  supposed  to  be  customary  in  such 
cases,  he  received  it  not ;  which  is  as  though  he  had  said,  I  con- 
temn all  your  offered  assistances  to  ease  my  pain,  as  much  as  I 
do  your  insults  and  reproaches ;  all  my  ease  and  comfort  shall 
be  derived  from  heaven,  and  not  from  you.  Thus  concerning 
the  death  of  the  cross,  as  exceeding  painful. 

There  is  another  circumstance  observed  in  this  death,  name- 
ly, that  it  was  shameful.  Many  think  it  was  styled  so,  because 
persons,  who  suffered  it,  were  stripped  of  all  their  garments  : 
but  I  am  inclined  to  think,  that  this  opinion,  though  almost  uni- 
versally received,  is  no  better  than  a  vulgar  error ;  for  the  Ro- 
mans, who  were  a  civilized  nation,  would  not  admit  any  thing 
to  be  done,  which  is  so  contrary  to  the  law  of  nature,  as  this 
thing  would  have  been,  had  it  been  done.  Besides,  there  are 
other  circumstances  mentioned  by  the  evangelist,  Mark  xv. 
40,  41.  which  farther  argue  the  improbability  thereof. 

Object.  To  this  it  is  objected,  that  the  soldiers  parted  oui 
Saviour's  garments,  and  divided  them  among  themselves,  after 
they  had  cast  lots  for  his  upper  garment,  or  seamless  coat,  John. 
xix.  23.  which  they  suppose  to  have  been  done  before  his  crti- 
cifixion. 

Answ.  But  to  this  it  may  be  replied,  that  it  seems  more  than 
probable,  that  only  his  upper  garment,  or  seamless  coat,  wai.' 
taken  from  him  before  he  was  nailed  to  the  cross,  and  othe^r 


or  Christ's  humiliation  in  death.  43J 

garments  were  not  taken  till  he  was  dead,  and,  when  he  was 
iiiken  down  from  it,  they  were  exchanged  for  those  linen  gar- 
ments in  which  he  was  buried.  This  seems  evident  from  the 
words  of  the  evangelist,  who  intimates,  that  his  garments  were 
taken  o^  xvhen  they  had  crucijied  him.  Therefore  the  principal 
reason  why  the  death  of  Christ  is  called  shameful,  as  the  apos- 
tle styles  it,  when  he  says.  He  despised  the  shame.,  Heb.  xii.  2. 
is  because  it  was  a  punishment  inflicted  on  none  but  those  who 
were  charged  with  the  vilest  crimes,  or  who  were  slaves  ,*  and 
therefore  it  is  called  a  servile  punishment.*  When  any  one 
Avas  made  free  of  Rome,  he  was  exempted  from  it ;  and  there- 
fore it  was  reckoned  the  highest  crime  to  punish  such  an  one 
with  it,  because  of  the  reproach  thereof. 

It  is  farther  observed,  that  the  death  of  the  cross  was  a  cur- 
sed death ;  upon  which  account  the  apostle  speaks  of  Christ,  as 
being  nwde  a  curse  for  us.,  as  it  is  xvritten.,  Cursed  is  every  one 
that  hangeth  on  a  tree.,  Gal.  iii.  13.  For  the  understanding  of 
which,  let  it  be  considered,  that  to  be  accursed,  sometimes  sig- 
nifies to  be  abandoned  of  God  and  man ;  but  far  be  it  from  us 
to  assert  this  concerning  the  blessed  Jesus,  who  had  done  no 
violence,  neither  was  any  deceit  found  in  his  mouth.  There- 
fore the  meaning  of  that  scripture,  as  applied  to  him,  is  only 
this,  that  the  death  of  the  cross  had  a  curse  annexed  to  it,  and 
it  denotes  that  the  person,  who  thus  suffered,  died  the  death  of 
those  who  were  made  a  public  example,  as  though  they  had 
been  abandoned  of  God.  Now  though  Christ's  death  had  this 
appearance,  yet  he  was,  at  the  same  time,  God's  beloved  Son, 

*  It  is  freqvently  stvled,  bri  the  Romans,  Servile  supplicium,  (Vid.  Val.  Max. 
Lib  11.  de  discipl.  rrilit.  §  12.)  as  being  infiicted,  bij  them,  on  none  but  slaves,-  so 
one  (Vid.  Ter-  Aiidr.)  represents  a  master  spea  Ling  to  his  servarit.  Quid  nieritus  es .' 
To  which  he  replies,  Cnicem.  SJ  Jnv.  in  Satyr,  6.  says.  Pone  Crucem  servo.  Cicero 
inveighs,  -with  so  much  earnestness,  against  this  severe  and  cruel  punishmeJit,  that 
he  signifies  how  glorious  and  delightful  a  thing  it  -would  be  for  him  to  declaim 
against  it,  not  on/y  at  the  expence  of  his  strength,  but  of  his  very  life :  Quorum  ego 
de  accibis.sima  niortc,  cnulelissinioq  ;  cruciatu  dicam,  cum  cum  locum  traclare 
captro ;  &  ita  dicam,  ut  si  me  in  ea  qiicrimonia,  quani  sum  habiturus  de  istius 
Ci'udclitatc,  &  de  civium  Rom,  indignissiina  morte,  iion  modo  vires,  vcrum  etiaru 
viUi  deficiat,  id  milii  pi-a;clari;m  &.  jucundum  putcm.  Jnd  elsewhere  he  intimates, 
Ihat  it  teas  univcrsnlJy  reclcned  the  highest  crime  to  crucify  any  one  that  was  free  of 
Home,  in  a  beautiful  climax,  or  gradatioJi  of  expression  :  Facinus  est,  vinciri  civenri 
\{  inanum  ;  scelus  verberari :  prope  parricidium  necari :  quid  dicam  in  cnicem 
lollerc  ?  (\'id  Orat.  in  Vcrr  Lib.  V.)  And  eUewhere  he  says,  Nomen  ipsum  cru- 
cis,  absit'non  modo  a  corpore  civium  Romanorum,  scd  itiam  a  coptatione,  oculis, 
auribus.  ^ind  he  adds  concerning  it,  together  with  other  cruelties  that  attended  it, 
llaruni  eniiu  omnium  rerum  nun  solum  eventus,  atque  perjics.sio,  scd  etiam  con- 
ditio, expectatio,  mentio  i))sa  deniquc,  indigna  cive  liomano,  atque  liominc  libero 
est.  (Vid.  Orat.  pro  C.  Rabir.)  ./is  for  llie  cruelty  of  this  death,  it  was  so  great,  that 
the  g'-catest  tortures  that  are  expressed  by  the  -,uord  Crncintus,  are  plainly  derived 
from  Crux  :  and  some  of  the  Ror.mn  emperors,  -.vho  were  of  a  more  merciful  disposi- 
tion than  ot.'iers,  considering  the  inhutnanity  of  this  kind  of  death,  when  they  exposed 
some  persons  for  their  a-itnec  to  p^ihlic  shame  upon  the  cross,  ordered  thcmfrU  to  bs 
put  to  death  by  Me  i-u'ord. 


-iS^  or  Christ's  Hb.AnnATioN  in  death. 

in  whom  he  v/as  well  pleased,  how  much  soever  he  bore  the 
external  marks  of  God's  wrath,  or  abhorrence  of  our  sins,  for 
Avhich  he  suffered.  The  scripture  which  the  apostle  refers  to,  is 
in  Deut.  xxi.  22,  23.  fron)  whence  we  may  take  occasion  to 
observe,  that,  after  the  Jews  had  put  persons  to  death  for  no- 
torious crimes,  they  sometimes  hanged  them  on  a  tree,  and  such 
were  deemed  accursed. 

The  common  punishments,  which  were  ordained,  in  scrip- 
ture, to  be  inflicted  on  malefactors,  were  burning,  slaying  with 
the  sword,  or  stoning ;  and  when  persons  were  hanged  up  be- 
fore the  Lord,  that  they  might  be  a  public  spectacle  to  others, 
it  was  done  after  they  were  slain  :  thus  it  is  said,  that  Joshua 
smote  the  five  kings,  and  slew  them,,  a7id  then  hanged  them  o» 
Jive  trees  until  the  evening-^  Josh.  x.  26.  so  David  slew  the  two 
men  that  murdered  Ishbosheth,  and  then  hanged  them  over  the 
pool  In  Hcshhon^  2  Sam.  iv.  12.  and,  inasmuch  as  these  are  said 
to  be  hanged  before  the  Lord^  \t  was  a  significant  sign  of  God's 
righteous  judgment  inflicted  on  them  for  their  crimes,  upon 
which  account  they  were  said  to  be  cursed  :  but  our  Saviour 
was  not  liable  to  the  curse  of  God,  as  one  who  had  committed 
any  crime  that  deserved  it ;  but  it  had  respect  to  the  kind  of 
death  which  he  endured  for  our  sins,  who  were  thereby  expo- 
sed to  the  curse,  or  condemning  sentence  of  the  law.  Thus  con- 
cerning Christ's  humiliation  in  his  death. 

We  are  now  to  consider  his  humiliation  after  his  death. 
Though  the  greatest  part  of  his  humiliation  was  finished  wheo 
he  yielded  up  the  ghost,  yet  his  state  of  humiliation  was  not 
fully  ended  till  he  rose  from  the  dead ;  therefore  it  is  observed 
in  the  latter  of  these  answers  we  are  now  explaining,  that  he 
was  buried,  and  continued  under  tlie  power  of  death  till  the 
third  day;  which  hath  been  otherwise  expressed  in  these  words, 
He  descended  into  hell^  as  it  is  contained  in  that  Creed,  which 
is  commonly  attributed  to  the  apostles.  Here  we  may  observe, 

1.  That  Christ  was  buried.  Before  this,  while  he  hanged  on 
the  cross,  he  had,  as  it  was  before  observed,  the  visible  mark 
of  the  curse  of  God  upon  him,  without  any  desert  of  his  own ; 
and  this  he  was  delivered  from,  when  he  was  taken  down  from 
thence.  It  was  a  custom,  among  the  Romans,  to  suffer  the  bo- 
dies of  those  that  were  crucified  to  hang  on  the  cross  till  they 
were  devoured  by  wild  beasts,  or  fowls  of  the  air,  or  turned  to 
corruption,  unless  they  were  given  to  their  relations  to  be  bu- 
ried, as  an  act  of  favour :  but,  in  this  instance,  we  may  observe, 
that  Christ's  implacable  enemies  desired  that  his  body  might  be 
taken  down  soon  after  he  was  dead ;  not  out  of  respect  to  him, 
but  for  fear  the  land  should  be  defiled,  as  God  had  ordained  in 
the  law,  that  if  a  person  were  hanged  on  a  tree^  his  body  should 
not  remain  all  night  upon  it^  but  must  be  buried,  lest  the  land 


OT  Christ's  humiliation  in  death^  43-r 

fihould  he  defied^  Deut.  xxi.  22,  23.  and  they  were  the  more 
importunate  that  he  should  be  taken  down,  because  of  the  sanc- 
tity of  the  approaching-  day,  John  xix.  31.  They  petitioned 
Pilate  for  it  with  one  view,  and  Joseph  of  Arimathea,  ver.  38. 
with  another;  he  begged  the  body  that  he  might  bury  it. 

Here  we  may  observe,  that,  after  the  Jews  had  done  their 
worst  against  him,  and  he  was  taken  from  the  cross,  there  was 
a  becoming  honour  and  respect  shewed  to  his  sacred  Body ; 
and  herein  that  scripture  was  fulfilled,  He  mode  his  grave  wit/t 
the  xv'icked^  and  xv'ith  the  rich  in  his  death^  Isa.  liii.  9.  which 
words,  indeed,  seem  to  have  some  difficulty  in  them,  as  they 
are  thus  translated ;  for,  though  he  was  crucified  with  the  wick- 
ed, it  can  hardly  be  said  that  he  made  his  grave  with  them ; 
and  therefore  I  would  chuse  to  render  them,  as  some  exposi- 
tors do,*  His  grave  was  appointed^  viz.  by  his  persecutors,  to 
have  been  Tviih  the  zvic/ied^  that  is,  they  designed  to  have  thrown 
him  into  the  common  grave  of  maleiactors,  who  had  no  marks 
of  respect  shewn  them  :  but  it  was  otherwise  with  Christ,  for 
he  made  his  grave  xvith  the  richy  that  is,  he  was  buried  in  the 
tomb  of  Joseph,  a  rich  and  honourable  counsellor,  where  he 
himself  designed  to  lie,  which  he  had  thrown  out  of  the  rock 
for  that  purpose.  This  honour,  as  the  prophet  observes,  was 
conferred  on  our  Saviour,  because  he  had  done  no  violence  ;  nei- 
ther xvas  deceit  found  in  his  mouth. 

There  were  several  reasons  why  God  ordained  that  he  should 
be  buried,  and  that  in  such  a  way  and  place,  as  he  was ;  for, 

(1.)  His  burial  was  a  convincing  proof  to  the  world  that  he 
was  really  dead ;  so  much  depended  upon  his  death,  that  it  was 
thought  necessary  that  there  should  be  an  abundant  evidence 
thereof.  It  is,  indeed,  expressly  said,  that  he  borved  his  headj 
and  gave  up  the  ghost^  John  xix.  30.  and  his  enemies  WQre  con- 
vinced thereof,  and  therefore  thought  it  needless  to  break  hir, 
legs,  as  they  did  those  of  the  thieves,  who  were  crucified  with 
him  ;  providence  ordering  this,  that  that  scripture  should  be 
fulfilled^  which  fore-signified,  that  a  bone  of  Imn  shoidd  not  be 
broken.  But,  besides  this,  that  there  might  be  a  farther  proof 
that  he  was  really  dead,  it  is  said,  that,  even  when  they  knew 
it,  they  pierced  his  side^  which,  of  itself,  would  have  killed  him, 
had  he  not  been  dead  :  this  the)'^  did,  that  they  might  be  sure 
he  was  dead,  before  they  took  him  down  from  the  cross,  chap. 
xix.  33,  34.  And  it  is  farther  observed,  that  Pilate,  his  unjust 
judge,  was  resolved  to  be  satisfied  that  he  was  really  dead,  be- 
fore he  gave  orders  for  his  being  taken  down  from  the  cross : 
thus  it  is  said,  that  Pilate  marvelled  if  he  xvere  alreadif  dead} 
and  calling  tinto  him  the  centurio?}^  he  asked  him  zvhether  he 
had  been  any  xvhile  dead  ?  Mark  xv.  44.   It  may  be,  the  reason 

•    SiV  Lo-xth  in  he. 

Vol.  II.  -2  K 


4JS  OJ?  CHRIST^S  HUMILIATION  IN  DEATH. 

why  they  were  so  iniquisitive  to  know  whether  he  AVcre  really 
dead,  or  no,  was  because  he  seemed  to  die  in  his  lull  strength ; 
for  there  is  something  remarkable  in  that  expression,  when  the 
evangelist  says,  Jesus  cried  with  a  loud  voice,  and  gave  up  the 
ghost,  V(*r.  o7.  whereby  it  appeared,  that  his  spirits  were  not 
so  much  exhausted,  but  that  he  might,  according  to  the  course 
of  nature,  have  lived  longer ;  but  he  seemed  by  an  act  of  his 
own  will,  to  surrender  his  soul  to  God.  This  was  so  remarka- 
ble an  occurrence,  that  it  was  not  merely  by  accident  that  it  is 
mentioned  by  the  evangelist ;  and,  indeed,  it  was  the  means  of 
the  centurion's  conviction  that  he  was  the  Son  of  God,  ver.  39. 

(2.)  Providence  ordered  that  he  should  be  bmned  by  persons 
of  reputation  and  honour,  that  so  the  world  might  know,  that 
how  much  soever  the  rude  multitude  despised  him,  persons  of 
iigurc  and  character  in  the  world  paid  a  due  respect  to  him, 
John  xix.  39,  40. 

(3.)  It  was  farther  ordained,  that  he  should  be  buried  in  q^ 
new  tomb,  wherein  never  man  was'  laid ;  that  so  his  resurrec- 
tion might  be  more  fully  demonstrated,  that  none  might  pre- 
tend that  another  was  raised  instead  of  him,  since  no  other  was 
buried  in  this  grave. 

The  fine  linen,  in  which  his  body  was  %VTapped,  and  the  sweet 
spices,  or  pei-fumed  ointment,  with  which  it  was  embalmed, 
was  not  only  agreeable  to  the  method  of  sepulture,  used  by  the 
Jews,  but  it  was  a  public  testimony  of  that  respect  which  his 
friends  bore  to  him,  to  whom  his  memory  was  precious :  so 
that  Nicodemus,  who,  before  this,  was  afraid  to  come  publickly 
to  him,  or  who,  as  it  is  said,  at  the  first,  came  to  Jesus  by  night, 
hrought  a  mixture  of  mijrrh  and  aloes,  and  they  took  the  body  of 
Jesus,  and  wound  it  in  linen  clothes,  with  the  spices,  as  the  maji- 
ner  ofthe  Jews  is  to  bury,  chap.  xix.  30,  40. 
„,i2.  As  Christ  died,  and  was  buried,  so  he  continued  under 
the  power  of  death  till  the  third  day ;  this  the  apostle  calls, 
Death''s  having  dominion  over  him,  Rom.'^'i.  9.  and  it  must  be 
reckoned  a  part  of  his  humiliation,  as  well  as  the  act  of  dy- 
ing; for, 

Ist,  Though  liis  soul  enjoyed  the  bliss  and  happiness  of  hea- 
ven, immediately  after  his  death,  as  he  tells  the  penitent  thief, 
jtliat  that  day  he  should  be  with  him  in  paradise,  Luke  xxiii.  43. 
.yet,  inasmuch  as  it  was,  when  separate,  in  a  state  of  imperfec- 
tion, and.  had  a  natural  desire,  and  hope  of  re-union  with  the 
.body,  this  argues  that  there  were  some  degrees  of  perfect  bles- 
sedness, that  it  was  not  then  possessed  of. 

2dhj,  So  long  as  he  continued  under  the  power  of  death,  he 
was  not  fully  discharged  by  the  justice  of  God;  neither  was 
xUe  work  of  satisfaction  complete,  till  he  was  declared  to  be  the 
Son  of  God  with  power,  and  to  have  fully  conquered  death  and 


OP  Christ's  humiliation  i\  death.  439 

hell,  by  his  resurrection  from  the  death ;  this  was  therefoi*c  a 
part  of  his  humihation. 

5dly^  His  body,  while  remaining  a  prisoner  in  the  grave, 
could  not  actively  bring  that  glory  to  Ciud,  which  it  did  before, 
or  would  do  alter  its  resurrection ;  and  it  was,  at  that  time,  in- 
capable of  the  heavenly  blessedness,  and,  in  particular,  of  \X9 
being  so  glorious  a  body,  as  now  it  is. 

All  these  things  attending  the  state  of  separate  souls,  or  the 
unseen  state,  into  which  Christ  is  said  to  go,  immediately  after 
his  death,  some  call,  as  it  is  observed  in  this  answer,  his  de- 
scent into  hell,  which  is  what  we  are  next  to  consider  :  but, 
since  this  is  largely  and  judiciously  handled  by  several  writers,* 
I  shall  insist  on  it  with  brevity.    And, 

[l.]  Consider  it  as  founded  on  scripture,  as  the  judicious 
Calvin  does,f  without  regard  had  to  its  being  inserted  in  any 
creed  of  human  composure  :  thus  it  is  said,  Thou  xvilt  not  leavt^ 
my  sold  in  hell ;  neither  rvilt  thou  suffer  thine  Holy  Ont  to  see 
corru/jtion.,  Acts  ii.  27.  where  it  seems,  as  the  author  but  now 
mentioned  observes,  to  be  put  l^efore  his  death ;  and  therefore 
he  supposes,  that  the  apostle  hereby  intends  the  sufferings  which 
our  Saviour  endured  in  his  soul,  which  were  not,  in  all  respects, 
unlike  the  punishment  due  to  sin  in  hell :  and  herein  he  is  fol- 
lowed by  several  modern  writers ;  and  the  principal  reason, 
which  they  assign  for  it,  is,  because,  as  our  Surety,  he  endured 
all  the  essential  parts  of  that  punishment,  which  our  sins  had 
deserved ;  and  therefore  they  suppose,  that  he  endured  an  af- 
flictive sensation  of  the  wrath  of  God,  which  bore  some  resem- 
blance to  that  which  is  endured  in  hell. 

But,  though  I  would  not  extenuate  Christ's  sufferings,  espe- 
cially in  that  part  thereof,  that  was  most  formidable  to  him, 
which  was  the  cup  that  he  desired,  if  it  were  possible,  that  it 
might  pass  from  him  ;  nor  can  we  suppose  that  anj'  thiftg  less 
than  a  view  which  he  had  of  the  wrath  of  God,  due  to  our  sins, 
Would  fill  him  with  that  horror  and  amazement,  which  he  ex- 
pressed :  yet  we  ought  carefully  to  distinguish  between  this  part 
of  his  sufferings,  and  the  punishment  of  sin  in  hell,  inasmuch 
as. he  was.  exempted  from  tli^  .stin^  of  conscience,  and  a  con- 
stant sense  of  the  everlasting  displeasure  of  God,  together  with 
despair  of  any  better  condition,  or  the  least  relaxation,  as  a  ju- 
dicious writer  observes. :|:  And  besides,  it  is  expressly  said,  in 
this  scripture.  Thou  wilt  not  leave  my  soul ;  which  shews,  that 
though  he  n^.ight  be  destitute  of  the  comfortable  sense  of  GodV. 
presence,  which  occasioned  him  to  cry  out.  My  Gody  my  Gody 

*   Vid.  JVitx.  in  S;/mhol.  Exercitat.  18.  avd  Pearson  on  the  Crcrd  .Irtide  5.  a^ui 
ParhiT  (ie  dencenun  Cliristi  a<l  inferos. 
t   nU.  Jiistitiit.  Lib.  11.  cu/i.  16.  §  10. 
i  rid.  /•'"rtv.vo/i  on  t/i"  Cte-d,  .Jrtic.  5. 


440  OF  Christ's  humiliation  in  death. 

•why  hast  thou  forsaken  me  ?  yet  he  was  not  destitute  of  the 
supporting  presence  of  God,  nor  separate  from  his  love,  which 
always  redounded  to  his  Person;  though  the  effects  of  God's 
■wrath,  which  he  bore,  might  fill  him  with  the  greatest  uneasi- 
ness, from  the  afflictive  view,  which  he  had  thereof  in  his  soul. 
However,  though  the  senje  of  this  text  must  be  thus  qualified, 
if  we  suppose  that  it  denotes  Christ's  sufferings  in  his  soul  be- 
fore his  death ;  yet  it  does  not  sufficiently  appear  that  the  apos- 
tle speaks  of  his  sufferings  antecedent  to  it;  because  it  is  br6ught 
in  as  an  argument,  to  prove  that  he  should  be  raised  fi-om  the 
dead,  and  accordingly  his  flesh  is  said  to  rest  in  hope ;  therefore 
we  shall  proceed, 

[2.]  To  consider  Christ's  descent  into  hell,  as  contained  in 
one  of  the  articles  of  the  creed,  that  is  commonly  attributed  to 
the  apostles,  which  is  particularly  referred  to,  in  tlie  answer 
under  our  present  consideration,  wherein  it  is  put  after  his 
death.  Here  something  might  have  been  premised  concerning 
that  Creed  in  general,  and  the  reason  of  inserting  this  article  in 
it:  but  this  having  been  insisted  on  with  great  judgment  by 
Others,*  all  that  I  shall  add,  is,  that  notwithstanding  what  we 
meet  with  in  some  fabulous  and  spurious  writings,  this  Creed 
was  not  compiled  by  the  apostles,  how  consonant  soever  it  be 
to  the  doctrines  laicl  down  by  them :  for  we  have  no  account- 
given  of  it  by  any  ancient  writers  before  the  fourth  century, 
therefore  it  is  of  later  date,  than  either  the  Nicene  or  Athana- 
sian  Creed ;  the  former  of  which  was  composed  about  the  year 
of  our  Lord  325,  the  latter  not  long  after  it.  In  the  Nicene 
Creed,  there  is  no  mention  made  of  Christ's  descent  into  hell, 
though  the  Athanasian  Creed  inserts  it ;  but  there  is  no  men- 
tion therein  of  his  being  buried.  The  words  are  these  :  He  de- 
scended into  hell,  and  the  third  day  he  arose  from  the  dead ; 
from  whence  some  conclude,  that  nothing  else  is  intended  but 
his  being  buried,  or  continuing  in  the  state  of  the  dead,  till  his 
resurrection,  {a)  Some  think,  indeed,  that  there  was  a  margi- 
nal note  in  some  copies  of  this  Creed,  to  explain  what  is  meant 

*   Vid.  History  of  the  apostles  Creed- 


(a)  The  Creed  called  the  A  postles'  is  not  offered  by  the  first  writers  in  whom 
it  is  found,  upon  its  own  authority.  They  attempt  to  prove  it  from  the  scrip, 
•«ures,  and  we  can  receive  it  in  no  other  way.  The  article  "  He  descended  into 
hell "  did  not  originally  stand  in  tlie  Eastern,  nor  in  the  Homan  creed ;  it  was  first 
found  in  the  creed  of  Aquileia,  wlilch  had  nothing  of  Christ's  burial ;  and  no 
tioubt  as  «te»c  is  often  put  for  the  grave,  tiiis  article  meant  in  it  his  burial.  When 
inserted  from  tlience  into  the  two  other  creeds,  ^^  liich  mentioned  his  burial  al- 
ready, it  was  understood  of  his  human  soul.  Yet  it  stands  incoherently,  for  his 
body  was  crucified,  dead,  buried,  arose,  and  was  seen  to  ascend  :  but  this  article, 
in  the  raidst  of  tliose  verbs,  predicate^  something  of  another  subject,  his  soul. 
"Vet  if  taken  in  the  sense  of"  Thou  -wilt  not  leave  my  soul  in  hell"  (Psa.  xvi.  Acts 
i}<)  it  is  true.  But  '7IX;:'  and  «^;;r  are  each  tidtoii  fvv  the  invisible  world  or  scpa- 


or  Christ's  humu-iation  in  jjeath.  441 

by  his  descending  into  hell,  namely,  that  he  was  buried ;  which 
the  compilers  ot  the  apostles  Creed  afterwards  thought  to  be  a 
part  of  the  Creed  itself,  and  therefore  they  add,  that  he  died, 
was  buried,  and  descended  into  hell.  But  passing  by  this  cri- 
tical rer.iark,  concerning  the  reason  of  the  insertion  hereof  in 
tills  article,  we  shall  proceed  to  consider  how  this  is  explained, 
bv  various  writers,  who  treat  on  this  subject.   And, 

(1.)  The  Papists  and  Lutherans  assert  that  our  Saviour  de- 
scended locally  into  hell  after  his  death ;  not  to  suffer  any  of 
the  torments  that  are  endured  there,  but  to  shew  himself  as  a 
conqueror  over  those  who  are  detained  in  it,  and  triumph  over 
them.  As  for  the  Papists,  they  suppose,  that  he  went  also  into 
a  place,  which  they  describe  *  as  a  prison,  where  the  souls  of 
the  old  Testament-saints  were  detained,  as  being  incapable  of 
entering  into  heaven,  inasmuch  as  they  had  not  a  sufficient  dis- 
covery of  Christ  and  the  gospel  made  to  them,  while  they  were 
here  on  earth ;  and  therefore  they  were  detained  in  this,  which 
we  may  call  a  fictitious  place,  which  they  represent  as  being  be- 
tween heaven  and  liell ;  not,  indeed,  according  to  them,  a  place 
of  torment,  but  they  suppose  it  was  such,  in  which  they  were 
destitute  of  the  heavenly  blessedness ;  and  they  add,  that  im- 
mediately after  Christ  appeared  among  them,  and  manifested 
himself  to  them,  they  believed ;  in  which  sense  they  understand 
that  scripture,  where  it  is  said,  that  the  gospel  xuas  preached  to 
thciyi  that  arc  dcad^  1  Pet.  iv.  6.  and,  upon  this,  he  carried  them 
with  him  into  heaven.  This  opinion  of  Christ's  descending  lo- 
cally into  hell,  is  very  absurd,  and  contrary  to  scripture ;  par- 
ticularly, 

1.9/,  To  what  he  says  to  the  penitent  thief  upon  the  cross, 
To-da7j  thou  shalt  be  xvith  me  in  paradise^  Luke  xxiii.  43.  by 
which,  doubtless  he  means  heaven,  which  is  called  paradise  in 
other  scriptures,  2  Cor.  xii.  2.  compared  with  4.  and  Rev.  ii.  7. 

*  This  theu  call  Limlms  Patrum. 


rate  state,  of  the  good,  as  well  as  evil,  both  in  the  old  and  new  Testament,  and 
this  was  thought  by  Jews  and  Gentiles  to  be  under  the  surface.  Thus  Abraham 
and  l^azarus  were  supposed  there,  and  Samuel  to  have  been  called  up  from 
Uicncc.  (Jhrist  asserting  his  divinrty,  must  allege  he  came  from  heaven,  for  that 
was  the  place  of  God.  He  also  returned  thither,  and  is  to  come  from  thence ;  yet 
he  has  gone  to  prepare  a  place,  and  his  disciples  expected  by  his  promise  to  be 
with  liim,  and  so  all  other  Christians.  His  descent  therefore  means  that  his  soul, 
when  separated  from  his  body,  was  immediately  with  the  separate  spirits,  who 
are  happy,  and  so  said  to  be  in  i>aradise.  But  whether  above,  or  below  tlie  sur- 
face, is  unimportant.  None  but  the  Divine  Spirit  is  ubiquitary,  but  the  transi- 
tions of  others  may  be  as  quick  as  thought.  They  have  means  of  communication 
with  each  other,  and  can  receive  what  answers  to  our  sense  of  light,  without  bo- 
dily serifses,  and  no  doubt  vastly  more  satisfactorily,  than  we  do  in  our  most  vi- 
vid dreams.  The  Divine  Nature  of  Christ  was,  and  is,  omnipresent ;  for  he  de- 
clared he  was  in  heaven  whilst  on  earth,  and  it  is  not  probable  that  his  human 
•>oul  was  separated  from  this  »Uit  hit;  dea'Ii  my  more  th:>.n  during  his  life. 


442  OF  Christ's  humiliatiOxV  in  death. 

.  The  method  which  the  Papists  take  to  evade  the  force  of  this 
argument,  is,  by  pretending  that  our  Saviour  speaks  of  his  be- 
ing with  him  in  heaven,  as  he  is  there  in  his  divine  nature  ;  or, 
since  that  appears  to  be  so  great  a  strain  on  the  sense  of  the 
text,  that  very  few  .will  much  regard  it ;  they  have  another  eva- 
sion, which  is  as  little  to  the  purpose,  by  pretending,  that  there 
ought  to  be  a  stop  put  after  the  words  to  day ;  and  so  the  mean- 
ing is,  that  now  at  this  time,  I  say  unto  thee,  that  thou  shalt  be 
with  me  in  paradise,  or  heaven,  when  I  ascend  into  it,  after  I 
have  descended  into  hell,  and  that  other  place  which  I  must  go 
to,  before  I  come  to  heaven :  but  this  sense  of  the  text  is  so 
evasive,  that  none,  who  read  the  scripture  impartially,  can  sup- 
pose that  it  is  just;  and  therefore  nothing  farther  need  be  said 
to  it. 

2dli/^  It  appears  that  Christ  immediately  went  into  heaven, 
as  to  his  soul,  when  he  died  upon  the  cross,  from  his  last  words. 
Father^  into  thine  hands  I  cotnmend  my  spirit ;  xvhich  haviiig 
said^  he  gave  up  the  g-host,  Luke  xxiii.  46.  This  giving  up  him- 
self to  God,  implies  a  desire  that  God  would  receive  his  spi- 
rit ;  even  as  Stephen  said,  with  his  dying  breath.  Lord  JcsuSy 
receive  my  spirit^  Acts  vii.  59.  Christ,  in  effect,  desires  that 
God  would  receive  his  spirit;  and  can  we  suppose  this  prayer 
to  be  unanswered,  or  that  he  was  not  immediately  received  in- 
to heaven  ? 

We  might  farther  have  shov/n  how  little  ground  they  have 
to  conclude  that  Christ  went  to  preach  the  gospel  to  those,  who, 
by  reason  of  the  darkness  of  the  Old  Testament-dispensation, 
were  detained  in  prison,  as  being  unfit  for  the  heavenly  state  : 
but  the  falseness  of  this  supposition  has  been  considered  else- 
where,* and  therefore  pass  it  over  at  present.  And  as  for  that 
scripture,  which  they  bring  in  defence  hereof,  that  Christ  went 
and  preached  to  the  spirits  in  prison,  \  Pet.  iii.  19.  it  is  plain 
from  the  context,  that  the  apostle  means  nothing  else  thereby, 
but  his  sending  Noah  to  preach  to  the  old  world,  who  were 
disobedient,  and,  for  this,  were  sent  into  the  prison  of  hell, 
after  the  long-suffering  of  God  had  xvaited  on  them  ivhile  the 
ark  was  bid/ding.  How  easy  a  matter  is  it  for  those,  who  re- 
gard but  the  analogy  of  faith,  or  the  context  of  those  scrip- 
tures, which  they  bring  in  defence  of  their  wild  absurdities,  to 
pretend  to  prove  any  thing  from  scripture  !  («) 

*   See  Vol.  I.pngx'  54,  55,  and  page  209,  mite. 

{a)  1  Peter  iii.  IS.  describes  the  suiTerinfi^'s,  death,  and  resurrection  of  Christ, 
as  encouraarement  tor  the  suffering- saints.  There  are  no  prepositions  before  c-^fKt, 
and  Tirni'fji'xn  (flesh  and  spirit :)  our  transhitors  have  taken  tlic  fornrier  as  the  da- 
tive of  the/)«)-i  affccted,\\\f:  latter  as  the  dative  of  the  cause;  and  have  expressed 
the  former  bv  ni,  the  latter  by  bu-  Some  prepo.sition,  or  prepositions  must  be  in-: 
sertcd  in  thc'traj:islation.  It  i's  said,  to  preserve  the  antithesis,  tJie  same  shyuld 


OF  curist's  humiliation  in  death.  4:4'<i 

As  to  what  they  say  conceTning  Christ's  descending  into 
hell,  to  triumph  over  the  devils,  and  others,  who  were  there 
plunged  into  that  abyss  of  misery,  this  conjecture  has  no  foun- 
dation in  scripture.  We  read,  indeed  of  his  spoili?ig-  principaJi- 
tics  and  porvers.,  and  making  a  shexu  of  them  openly^  triumphing 
over  them;  but  it  was  in  his  cross^  and  not  in  hell,  Col.  ii.  15. 
and  elsewhere  of  his  destroying  him  that  had  the  power  of  deaths 
that  is^  the  devil,  Heb.  ii.  14.  But  it  was  not  by  going  in  his 
own  Person  into  that  place,  where  he  is  detained  in  chains  of 
darkness ;  it  was  not  by  any  thing  done  by  him  after  his  death, 
but,  as  it  is  expressed,  by  death,  as  he  purchased  that  victory, 
which  he  obtained  over  him  on  the  cross,  which  was  the  seat 
of  his  triumph  in  this  respect ;  and  therefore  there  is  no  foun- 
dation to  assert  his  local  descent  into  hell. 

(2.)  The  most  probable  opinion  concerning  Christ's  descent 
into  hell,  which  I  cannot  but  acquiesce  in,  is  what  is  observed 
in  this  answer,  as  implying  his  continuing  in  the  state  of  the 
dead,  and  under  the  power  of  death  till  the  third  day.  The. 
word  hell,  indeed,  in  our  English  tongue,  generally,  if  not  al- 
ways, signifies  that  place  of  torment,  which  they  are  adjudged 
to,  who  are  for  ever  excluded  from  the  divine  favour :  thus  it 
is  said,  concerning  the  rich  man  in  the  parable,  that  tji  hell  he 
lift  up  his  eyes,  being  in  torments,  Luke  xvi.  23.  But  the  He- 
'■'-■■'  ■  '■  ■        ■  I  ... 

be  repeated,  and  so  it  will  be ;  "  Was  quickened  in  the  Spirit,"  which  will  refer 
t(»  his  human  soul.  But  his  human  soul  was  not  dead,  and  could  not  be  quicken- 
ed. And  it  is  absurd  to  svibstitute  the  adjective  quick,  (as  Dr.  Horscley  has  done) 
for  this  is  to  make,  not  translate  scripture.  Nor  could  his  human  sowX  quicken 
his  bod}- ;  it  was  the  power  of  God,  whether  we  understand  by  S])irit  his  divine 
nature,  the  person  of  the  Father,  or  of  the  Holy  Spirit.  Now  as  tlie  word  Spirit 
here  cannot  mean  his  human  soul,  this  passage  will  not  prove  that  it  went  to  any 
phcc,  or  prison,  whatever. 

By -ti-hich,  (var.  19.)  relates  to  the  Divine  Spirit:  lie,  that  is,  Christ,  -zseuC 
(Trcftu^a;  havin}:^  gone,)  preached  (this  is  also  the  indefinite  past  tense)  to  the  spi- 
rits ii:  prison.  'I'he  omission  of  the  substantive  verb  makes  tlie  present  tense;  and 
the  spirits  here  spoken  of  were  still  in  prison,  at  the  time  of  the  writing'  this  epistle, 
:uul  therefore  whether  good  or  evil,  tliey  had  not  been  set  at  large  by  Christ  from 
their  im])risonment.  The  word  disobedient  is  also  the  indefinite  participle.  If'e/it, 
preached,  and  disobedient,  are  all  the  same  tense ;  and,  coming  together,  evident- 
ly relate  to  the  same  time.  UJIt  alt  connect  them  witli,  and  pin  them  down  to  the 
time  of  the  verb  -waited,  whicii  is  tlie  unfinished  action,  was  -uuiiting,  the  tense, 
V.  hich  is  most  definite,  and  in  this  case  actually  connected  witli  absfjlute  time, 
to  wit,  "  in  the  days  of  Aonh."  The  going  forth,  the  preaching,  and  the  di^:obe- 
ilience,  were  therefore  all,  as  well  as  the  -u-diting  of  Cod,  in  the  clays  of  Noah,  aiui 
not  between  tlie  death,  and  resurrection  of  Ciirist. 

Tlierea.son  that  the  Ai)i)stlc  fbtes  on  the  fearful  example  of  rejecting  divine  in- 
structions in  the  days  of  Noah,  was  probalily  that  Noali  had  been  called  in  !vcrip7 
ture  A  preacher  of  righteousness .-  the  I^ord  bud  also  said  of  that  generation,  that 
his  Spirit  should  not  always  strive  with  man,  which  implies,  that  liis  Spirit  did  gn 
forth  with  the  preaching  of  that  a*e ;  and  their  disobedience  was  proved  by  their 
destruction  by  the  deluge;  and  their  death  i.i  imp-  nitency  was  a  proof  of  their 
everlasting  punishment. 


444  OF  Christ's  exaltation. 

brew  and  Greek  words,*  which  we  often  translate  hell^  have 
not  only  that,  but  another  sense  affixed  to  them,  as  they  some- 
times signify  the  ^rrtt)<: ;  so  our  translators  frequently  render 
the  word ;  as  when  Jacob  speaks  of  bringing'  down  his  gray 
hairs  ixiith  sorrow  to  the  graKje^  Gen.  xlii.  38.  and  elsewhere  it 
is  said,  The  Lord  killeth  and  tnaketh  alive  ;  he  bringeth  doxvn  to 
grave^  and  bringeth  up^  1  Sam.  ii.  6.  And  it  is  taken  for  the 
state  of  the  dead  :  thus  Jacob,  when  he  thought  that  his  son 
Joseph  was  torn  in  pieces,  without  being  laid  in  the  grave,  says, 
I  Will  go  down  into  the  grave,  unto  my  son.  Gen.  xxxvii.  35. 
There  are  many  other  places  in  which  the  Hebrew  word  is  so 
rendered ;  and  as  for  the  Greek  word,  that,  according  to  its 
proper  derivation  and  signification,  denotes  the  state  of  the  dead, 
or  the  unseen  state  :  thus  our  Saviour,  after  death,  continued 
in  the  state  of  the  dead,  his  soul  being  separate  from  his  body 
till  the  third  day,  when  his  state  of  humiliation  was  finished. 
This  leads  us  to  consider  Christ's  state  of  exaltation. 


Quest.  LI.  What  was  the  estate  ofChrisfs  exaltation? 

Answ.  The  estate  of  Christ's  exaltation  comprehendeth  his 
resurrection,  ascension,  sitting  at  the  right  hand  of  the  Fa- 
ther, and  his  coming  again  to  judge  the  world. 

Quest.  LII.  Hoxu  was  Christ  exalted  in  his  resurrection? 

Answ.  Christ  was  exalted  in  his  resurrection,  in  that,  not  hav- 
ing seen  corruption  in  death,  of  which  it  was  not  possible  for 
him  to  be  held,  and  having  the  very  same  body  in  which  he 
suffered,  with  the  essential  properties  thereof,  but  without 
mortality  and  other  common  infirmities  belonging  to  this  life, 
really  united  to  his  soul,  he  rose  again  from  the  dead  the 
third  day,  by  his  own  power ;  whereby  he  declared  himself 
to  be  the  Son  of  God,  to  have  satisfied  divine  justice,  to  have 
vanquished  death,  and  him  that  had  the  power  of  it,  and  to 
be  Lord  of  quick  and  dead ;  all  which  he  did  as  a  public 
Person,  the  Head  of  his  church,  for  their  justification,  quick- 
ning  in  grace,  support  against  enemies,  and  to  assure  them 
of  their  resurrection  from  the  dead  at  the  last  day. 

THE  former  of  these  answers  containing  only  a  general  ac- 
count of  what  is  particularly  insisted  on  in  some  follow- 
ing answers,  we  pass  it  over,  and  proceed  to  consider  Christ  as 
exalted  in  his  resurrection.  And  accordingly  we  may  observe, 
I.  That  he  did  not  see  corruption  in  death.  Corruption  accor- 
ding to  our  common  acceptation  of  the  words  imports  two  thing", 


OF  Christ's  exaltation.  445, 

1.  The  dissolution  of  the  frame  of  nature,  or  the  separation 
of  soul  and  body,  in  which  sense  every  one  that  dies  sees  cor- 
ruption ;  for  death  is  the  dissolution,  or  separation  of  the  two 
constituent  parts  of  man ;  which  therefore  the  apostle  calls  the 
dissolution  of  this  earthly  tabernacle^  2  Cor.  v.  1.  Now  when 
our  Saviour  is  said  not  to  see  corruption,  it  is  not  ta  be  under- 
stood in  this  sense ;  because  he  really  died. 

2.  It  consists  principally  in  the  body's  being  putrified,  or 
turned  into  dust.  In  this  sense  it  is  said,  Thou  wilt  not  suffer 
thine  Holy  One  to  see  corruption^  Acts  ii.  2r.  which  is  explain- 
ed in  a  following  verse,  in  which  is  said,  that  his  Jiesh  did  not 
see  corruption^  ver.  31.  i.  e.  he  did  not  continue  long  enough 
in  the  state  of  the  dead,  for  his  body  to  be  corrupted,  which  it 
would  have  been,  without  a  continued  miracle,  had  it  lain  many 
days  in  the  grave. 

If  it  be  objected,  that  to  lie  two  or  three  days  in  the  grave 
is  sufficient  to  contract  some  degree  of  corruption  ;  therefore 
Christ's  body  could  not,  in  all  respects,  be  free  from  corruption. 

To  this  we  answer,  that  there  was  a  peculiar  hand  of  provi- 
dence, in  keeping  it  from  being  corrupted,  during  that  short 
space  of  time,  in  which  it  continued  in  the  state  of  the  dead, 
which  was  an  indication  of  the  great  i-egard  which  God  had  to 
him,  his  sufferings  therein  being  now  at  an  end.  But  there  may 
be  another  reason  hereof  assigned,  inasmuch  as  the  filth  of  sin 
is  sometimes  illustrated  by  things  putrified  and  corrupted,  to 
beget  in  us  a  detestation  thereof;  therefore  God  would  not  suf- 
fer the  body  of  Christ  to  be  corrupted  ;  as  his  soul  had  not  the 
least  taint  of  moral  corruption  in  life,  it  was  not  expedient  that 
his  body  should  have  the  least  mark  or  emblem  of  it  in  death. 
And  it  was  also  necessarj',  that  his  body  should  not  see  coi-- 
ruption,  by  being  turned  into  dust,  as  the  bodies  of  all  men  will 
be ;  otherwise  we  could  not  have  had  so  evident  a  proof,  that 
the  same  body  which  died,  was  raised  again  from  the  dead, 
which  will  be  farther  insisted  on,  under  a  following  head,  when 
we  consider  the  reason  why  he  rose  again  so  soon  as  the  third 
day. 

II.  It  was  not  possible  for  our  Saviour  to  be  held  any  longer 
under  the  power  of  death  :  this  is  taken  from  Acts  ii.  24.  For 
the  undcrstiinding  whereof,  let  us  consider,  ; 

1.  That  had  he  continued  always  under  the  power  of  death, 
it  would  have  argued  the  insufficiency  of  his  satisfaction,  so 
that  his  obedience  in  life,  and  his  sufl'erings  in  death,  could  not 
have  attained  the  end  designed  thereby  ;  and  conscquontl)'  the 
infinite  worth  and  value  thereof  would,  in  effect,  have  been  de- 
nied. Therefore  the  justice  of  (iod  being  fully  satisfied,  it  could 
not  refuse  to  release  him  out  of  prison,  that  is,  to  raise  him 
from  the  dead. 

Vol..  II.  3  L 


44&  OF  Christ's  exaltation. 

2.  It  was  not  possible  that  he  should  be  held  any  longer  un- 
der the  power  of  death,  than  till  the  third  day,  because  the  pur- 
pose and  promise  of  God  must  have  its  accomplishment.  And, 
indeed,  he  was  given  to  understand,  before  he  suffered,  that  his 
body  should  be  detained  no  longer  in  the  grave ;  as  he  inti- 
mates to  his  followers.  Destroy  this  tejnple^  and  in  three  days  1 
xuill  raise  it  up^  John  ii.  19.  This  event,  therefore,  was  propo- 
sed as  a  sign,  and  an  appeal  is  made  thereunto,  for  the  confir- 
mation of  his  mission  and  doctrine ;  therefore  it  was  impossi- 
ble that  he  should  l)e  held  any  longer  in  the  grave." 

III.  We  are  to  prove,  that  Christ  actually  rose  again  from 
the  dead.  The  two  main  proofs,  necessary  to  support  our  faith 
herein,  are,  1.  A  sufficient  testimony  given  hereof  by  crea- 
tures, 2.  A  farther  confirmation  of  it  by  miracles,  which  are  a 
divine  testimony.  Both  these  we  have ;  and  it  may  be  farther 
observed,  that  the  great  ends  of  his  death  and  resurrection  are 
fully  pbtained,  as  appears  by  daily  experience ;  all  which  af- 
forded us  unquestionable  matter  of  conviction. 

Firsts  As  to  the  former  sort  of  testimony.  It  was  attested 
by  sufficient,  undeniable  evidence ;  as, 

1.  By  two  angels,  who  were  sent  from  heaven,  as  the  first 
witnesses  thereof:  they  are  described  as  being  in  shining  gar- 
ments^ xvho  saidy  Why  seek  ye  the  living  among  the  dead?  he 
is  not  here^  but  is  risen,  Luke  xxiv,  4 — 6.  They  are  called  in- 
deed, two  men,  because  they  appeared  in  human  form ;  but  ano-r 
ther  evangelist  calls  them  txuo  angels,  John  xx.  12. 

2.  It  was  attested,  by  several  men  and  women,  who  were  his 
familiar  friends  and  followers  before  his  death,  and  saw  and 
conversed  with  him,  after  his  resurrection,  and  therefore  had 
sufficient  proof  that  it  was  he  M'ho  suffered  that  was  raised  from 
the  dead.  And,  lest  the  testimony  of  his  apostles  should  not  be 
reckoned  sufficient,  though  there  were  enough  of  them  to  attest 
this  matter,  he  was  afterwards  seen  by  a  great  number,  namely. 
Above  Jive  hundred  brethren  at  once,  1  Cor.  xv.  6.  and  surely^ 
all  these  could  not  be  deceived,  in  a  matter  of  which  it  was  ne- 
cessary for  themselves,  as  well  as  others,  that  they  should  ha\e 
the  fullest  conviction. 

Now  that  it  was  morally  impossible,  that  his  disciples,  in 
particular,  should  be  imposed  on,  will  farther  appear,  if  we 
consider, 

(1.)  That  they  were  his  intimate  associates;  it  was  for  this 
reason,  among  others,  that  providence  ordered  tl^at  he  shoul4 
appear  to,  and  converse  mostly  with  them :  ^ad  he  appeared 
to  others,  who  never  knew  him  before,  and  told  them  that  he 
was  risen  from  the  dead,  though  they  could  not  questron  hia 
being  alive,  whilst  they  conversed  with  him ;  3'et  they  might 
l?.oubt  whether  he  was  the  same  person  who  died,  and  so  was 


OF  Christ's  exaltation.  447 

Raised  from  the  dead :  and  it  cannot  well  be  conceived  that  such 
cquld  receive  a  full  conviction,  as  to  this  matter,  without  a  mi- 
racle :  but,  when  he  appeared  to  those  who  were  intimately  ac- 
quainted with  him,  before  his  death,  the  conviction  is  easy  and 
natural,"  for, 

If  his  countenance,  or  outward  appearance,  as  much  resem- 
bled what  it  was  before  his  death,  as  ours  after  a  fit  of  sickness 
does  what  it  was  before ;  then  his  aspect,  or  external  appearance 
to  them,  would  afford  such  matter  of  conviction,  as  very  few 
pretend  to  gainsay ;  especially,  considering  it  was  but  three  days 
since  they  saw  him,  before  he  was  crucified.  But  it  may  be  ob- 
jected to  this,  that  his  countenance  was  so  altered,  that  it  was 
hard  to  know  him  by  it,  insomuch  that  Mary,  one  of  his  inti- 
mate acquaintance,  when  she  first  saw  him,  mistook  him  for 
the  gardener,  John  xx.  14,  15.  and  it  is  said,  that,  ajier  this  he 
appeared  in  another  form  unto  txvo  of  them^  Mark  xvi.  12. 

As  to  the  former  of  these  scriptures,  Maiy  might  easily  mis- 
take him  for  another  person,  through  suvprize,  and  not  look- 
ing stedfastly  on  him,  as  not  expecting  to  see  him.  This  her 
mistake,  therefore,  may  easily  be  accounted  for,  though  we 
suppose  his  countenance  not  much  to  differ  from  what  it  was 
before  his  death. 

As  to  the  other  scripture,  which  speaks  of  his  appearing,  in 
another  form  ^  to  two  of  his  disciples^  as  they  walked  into  the 
country ;  this  is  mentioned,  with  some  particular  enlargement, 
bv  the  evangelist  Luke,  together  with  the  conversation  our  Sa- 
viour had  with  them ;  and  it  is  observed,  that  their  eyes  were 
holden,  that  they  should  not  know  him^  Luke  xxiv.  16.  and  that 
afterwards  their  eyes  were  opened  and  thcij  knexv  him^  ver.  31« 
May  we  not,  from  hence,  suppose,  that  there  was  something 
preternatural,  either  in  the  change  of  Christ's  countenance,  to 
the  end  that,  at  first,  they  should  not  know  him ;  or  else,  that 
there  was  some  impress  upon  the  minds  of  the  disciples,  that 
prevented  their  knowing  him  ?  If  the  former  of  these  be  sup- 
posed, as  agreeable  to  St.  Mark's  words,  relating  to  his  appear- 
ing in  another  form  ;  this  miracle  will  not  give  sufficient  occa- 
sion for  us  to  conclude  that  our  Saviour's  countenance  was  so 
much  altered,  when,  in  other  instances,  he  appeared  to  his  dis- 
ciples, that  it  was  impossible  that  they  should  know  him  there-. 
bv  :  but,  if  this  should  be  allowed ;  or,  if  it  should  be  objec- 
ted, that  the  most  intimate  friends  may  mistake  the  person 
whom  they  see,  if  there  be  nothing  else  to  judge  by,  but  the 
likeness  of  his  countenance,  to  Vvhat  it  was  before ;  then  let 
us  add, 

(2.)  That  our  Saviour  not  only  appeared  to  his  disciples,  but 
conversed  with  them,  and  brought  to  their  remembrance  what 
had  passed  between  him  and  them  before  his  d:ath :  thus  he 


448  or  Christ's  lxaltatiok. 

says,  These  are  the  xvords  that  I  spoke  unto  you  while  Iiuas  yet 
ivith  yc-i,  &c.  Luke  xxiv.  44.  Now,  when  a  person  not  only 
discovers  himself  to  others,  but  brings  to  mind  private  conver- 
sation that  had  before  passed  between  them,  at  particular  times 
and  places ;  this  leaves  no  ground  to  doubt  whether  it  be  the 
same  person,  or  no.  Therefore  his  appearing  to,  and  conver- 
sing with  his  intimate,  particular  friends,  and  calling  to  mind 
former  conversation  held  with  them  before  his  death,  proves 
that  he  was  the  same  Person  that  had  lived  before ;  and  con- 
sequendy  they  might  be  as  sure  that  he  was  raised  from  the 
dead,  as  they  were  that  he  died. 

3.  Those  persons,  who,  after  his  resurrection,  were  witnesses 
to  the  truth  hereof  to  the  world,  were  very  worthy  of  credit ;  for, 

(1.)  They  were  of  such  a  temper,  that  they  would  believe  no- 
thing themselves,  but  upon  the  fullest  evidence ;  and  this  they 
had  to  such  an  extreme,  as  is  uncommon ;  providence  so  order- 
ing it,  that  we  might,  from  thence,  be  more  sure  that  we  were 
not  imposed  on  by  their  report.  They  were  incredulous,  even 
to  a  fault;  for, 

1st,  Though  they  had  sufficient  intimation  given  them,  that 
our  Saviour  would  rise  from  the  dead,  at  that  time  that  he  real- 
ly did,  and  were  also  credibly  informed  by  the  women,  who 
had  an  account  hereof  from  the  angel,  that  he  was  risen ;  yet 
it  is  said.  Their  rvords  seemed  to  them  as  idle  tales^  and  they 
believed  them  noty  chap.  xxiv.  11, 

2r//i/,  After  they  had  received  a  farther  account  of  this  mat- 
ter, from  those  two  disciples,  who  conversed  with  him,  going 
to  Emmaus,  and  therefore  had  sufficient  ground,  from  them,  to 
conclude  that  he  was  risen  from  the  dead ;  yet,  when  our  Sa- 
Tiour,  at  the  same  time  that  they  were  reporting  this  matter  to 
them,  appeared  in  the  midst  of  them,  they  were  terrijied,  as  if 
they  had  seen  a  spirit,  Luke  xxiv.  36,  37.  This  farther  disco- 
vers how  much  they  were  disinclined  to  believe  any  things 
without  greater  evidence  than  what  is  generally  demanded  in 
like  cases. 

odly,  The  report  given  by  the  rest  of  the  disciples  to  Tho- 
mas, concerning  his  resurrection,  and  his  having  appeared  to 
them,  and  conversed  with  them,  which  was  a  sufficient  ground 
to  induce  any  one  to  believe  it,  was  not,  in  the  least  regarded 
bv  him,  who  determined,  that  unless  he  saxu  in  his  hands  the 
print  of  the  nails,  mid  put  his  finger  into  the  print  of  the  nailsy 
and  thrust  his  hand  into  his  side,  he  would  not  believe ;  in  which 
he  was  afterwards  indulged  by  our  Saviour  for  his  conviction. 
All  these  things  are  plain  proofs  that  the  disciples,  who  were 
to  be  witnesses  of  this  matter,  were  not  persons  of  such  a  tem- 
per, as  that  they  might  easily  be  imposed  on,  and  therefore  their 
report  is  more  convincing  to  us. 


OF  Christ's  exax-tai^on,  449 

(2.)  They  were  men  of  an  unspotted  character,  unblemished 
honesty  and  integrity,  which  is  a  very  necessary  circumstance 
to  be  regarded,  in  those  who  are  evidences  to  any  matters  of 
fact :  their  conversation  was  subject  to  the  inspection  of  their 
most  inveterate  enemies,  who,  it  thej  could  have  found  any 
thing  blame-worthy  therein,  would,  doubtless,  have  alleged  it 
against  them,  as  an  expedient  to  have  brought  t,heir  persons 
and  doctrines  into  disrepute,  which  would  have  had  a  tenden- 
cy to  sap  the  very  foundation  of  the  Christian  religion;  and 
the  Jews  need  not  have  had  recourse  to  persecution,  or  called 
in  the  aid  of  the  civil  magistrate  to  silence  theu,  if  they  could 
have  produced  any  instances  of  dishonesty,  or  want  of  integri^ 
ty,  in  their  character.  The  apostle  Peter,  who  was  one  of  the 
witnesses  to  this  truth,  appeals  to  the  world  in  the  behalf  of 
liimself  and  the  rest  of  the  apostles,  when  he  says,  IVe  have  not 
folloived  cunninglij  devised  fables^  7vhen  we  made  known  untQ 
you  the  power  and -coming  of  our  Lord  Jesus  Christy  but  were 
eye-witnesses  of  his  Majesty^  2  Pet.  i.  18.  and,  indeed,  their 
writings  discover  not  only  great  integrity,  but  holiness,  and 
therefore  the  same  apostle  styles  them  all,  Holy  men  of  God, 
ver.  21. 

(3.)  They  could  not  be  supposed  to  have  the  least  prospect 
of  advantage  by  deceiving  the  world,  as  to  this  matter ;  but, 
on  the  other  hand,  were  to  look  for  nothing  else  but  the  greatest 
degree  of  opposition,  both  from  the  Jews  and  the  Heathen. 
The  former,  who  had  always  been  such  enemies  to  their  Lord 
and  Master,  would,  doubtless,  be  so  to  them ;  and,  besides  this, 
they  reckoned  it  their  interest  to  oppose  and  persecute  every 
one  who  propagated  this  doctrine,  inasmuch  as  they  apprehen- 
ded, that,  if  the  world  believed  it,  it  would  fasten  an  eternal 
mark  of  infamy  upon  them ;  and  they  were  also  apprehensive, 
that  it  would  bring  on  them  the  guilt  of  his  bloody  that  is,  the 
deserved  punishment  thereof,  Acts  v.  28.    If  any  one  should 
object,  that  they  might  have  some  view  to  their  own  interest^ 
when  they  first  became  Christ's  disciples,  or  expect  some  se- 
cular advantage,  by  being  the  subjects  of  his  kingdom,  as  ap- 
prehending that  it  was  of  a  temporal  nature ;  this  they  had  not 
any  ground  foK  from  him.   Besides,  since  his  crucifixion,  aH 
expectations  of  that  kind  were  at  an  end ;  and  therefore  their 
reporting  that  he  was  risen  from  the  dead,  if  he  had  not  been  so, 
would  have  been  to  invent  a  lie,  contrary  to  their  own  interest. 
Moreover,  they    would   herein  not  only  have  imposed  on 
others,  but  have  incurred  the  divine  displeasure,  and  ruined 
their  own  souls,  the  happiness  whereof  was  equally  concerned 
in  the  truth  of  their  testimony  with  that  of  ours ;  and  none  can 
suppose  that  they  ever  appeared  so  desperate,  as  not  to  regard 
what  became  of  "th«m,  either  in  this  or  another  world. 


450  OF  Christ's  exaltatiok* 

Thus  we  have  considered  the  testimony  of  those  apostks, 
who  saw  and  conversed  with  Christ  after  his  resurrection,  to- 
gether with  their  respective  character,  as  witnesses  hereof.  And 
to  them  we  have  the  addition  of  another  witness  to  this  truth, 
namely,  the  apostle  Paul,  who  saw  him  in  an  extraordinary 
manner,  after  his  ascension  into  heaven,  and  heard  his  voice, 
saying,  Saul^  Saul^  xvhy  persecutest  thou  me?  lam  Jesus.^  xvhom 
thou  persecutesty  chap.  xxvi.  14 — 16.  upon  this  occasion  he  says, 
concerning  himself.  Last  of  all  he  xvas  seen  of  me  also^  as  of  one 
born  out  of  due  time^  1  Cor.  xv.  8.  that  is,  one  who  had  this 
qualification  for  the  apostleship,  or  his  being  a  witness  to  Christ's 
resurrection,  after  that  time,  in  which  others  were  qualified  to 
bear  their  testimony  hereunto,  that  is,  after  his  ascension  into 
heaven.  And  we  may  observe,  concerning  this  witness,  that  he 
was  well  known,  by  all  the  Jews,  to  have  been  one  of  the  most 
inveterate  enemies  to  Christianity  in  the  world ;  which  he  fi^e- 
quently  afterwards  took  occasion  to  mention,  that  so  his  testi- 
mony might  be  more  regarded ;  and,  indeed,  nothing  short  of 
the  fullest  evidence,  as  to  this  matter,  could  induce  him  to  fore- 
go his  secular  interest,  and  in  common  with  the  rest  of  the  apos- 
tles, to  expose  himself  to  the  loss  of  all  things,  in  defence  of 
this  truth. 

And,  now  we  are  speaking  concerning  the  witnesses  to 
Christ's  resurrection,  and  the  apostle  Paul,  as  attesting  this, 
from  his  having  seen  him  in  glorified  state,  we  may  take  notice 
of  one  more  evidence  hereunto,  namely,  the  blessed  martyr  Ste- 
phen, who  declared,  in  the  presence  of  his  enraged  enemies, 
Behold^  I  see  the  heavens  opened^  and  the  Son  of  7nan  standing 
on  the  right  hand  of  Go d^  Acts  vii.  56.  He  was,  doubtless,  one 
of  the  holiest,  and  most  upright  men  in  his  day ;  and,  when  he 
gave  this  testimony,  it  is  said,  in  the  foregoing  words.  He  was 
full  of  the  Holy  Ghost;  and  certainly  the  Holy  Ghost,  would 
not  suggest  a  falsity  to  him :  and  this  he  spake  when  ready  to 
expire,  and,  at  such  a  time,  men  are  under  no  temptation  to 
deceive  the  world;  so  that  if,  at  any  time,  they  are  to  be  be- 
lieved, it  is  then,  when  they  are  in  the  most  serious  frame,  and 
thoughtful  about  the  world  into  which  they  are  immediately 
passing.  Thus  concerning  the  testimony  of  Christ's  friends  and 
followers  to  his  resurrection. 

And,  to  this,  we  might  add  the  testimony  of  enemies  them- 
selves hereunto ;  they  were  forced  to  own  this  truth,  though  it 
was  so  much  against  their  own  interest,  and  made  their  crime, 
in  crucifying  him  appear  so  black  and  heinous.  Thus  we  ma}' 
observe,  that  when  Christ  was  buried,  the  Jews  desired  Pilate, 
from  the  intimation  which  they  before  had  received,  that  he 
was  to  rise  again  after  three  days,  that  his  sepulchre  should  be 
made  sure  till  that  time,  which  was  done  accordingly ;  a  stone 


OP  Christ's  exaltation.  451 

rolled  to  the  mouth  thereof,  and  sealed,  and  a  watch  appointed 
to  guard  it;  and  these  were  Jews,  as  Pilate  says,  Te  have  a 
ivatch^  go  your  ivay,  make  it  as  sure  as  you  caii^  Matt,  xxvii. 
C5.  He  did  not  order  Christ's  friends  and  followers  to  watch 
the  sepulchre,  but  his  enemies ;  and  it  is  observed,  concerning 
them,  that  when  the  stone  was  rolled  from  the  door  of  the  se- 
pulchre, by  the  ministry  of  an  angel,  the  keepers^  or  the  watch 
which  Pilate  had  set,  did  shake  and  beca7ne  as  dead  7nen^  chap, 
xxviii.  4.  or  were  ready  to  die  with  fear.  This  could  not  throw 
them  into  a  sleep,  for  fear  awakens,  rather  than  stupifies  the 
passions;  upon  this  it  is  said,  Some  of  the  xvatch  came  into  the 
city  ^  and  shcxved  unto  the  chief  priests  the  things  that  were  done; 
and  xvhen  they  had  assembled  together^  and  had  taken  counsel^ 
they  gave  large  money  unto  the  soldiers^  sayings  Say  z/e,  his 
disciples  came  by  nighty  and  stole  htm  axvay^  zuhile  rue  slept ; 
and,  since  this  would  render  them  liable  to  the  governor's  re- 
sentment, and  some  degree  of  punishment  for  their  not  attend- 
ing their  respective  post,  with  that  watchfulness  that  was  ne- 
cessary, they  add,  We  will  persuade  hii7i  and  secure  you;  upon 
which  it  is  said,  They  took  the  money,  and  did  as  they  were 
taught ;  and  this  saying  is  commonly  reported  among  the  Jews 
until  this  day.  This  is  the  most  stupid  and  absurd  method  that 
could  be  taken,  to  discountenance  the  doctrine  of  Christ's  re- 
surrection ;  and,  indeed  it  contains  a  proof  thereof :  the  soldiers, 
at  first,  reported  matter  of  fact ;  but  the  evasion  thereof  con- 
futes itself.  Must  we  not  suppose,  that  there  were  a  consider- 
ble  number  that  watched  the  sepulchre  ?  Doubtless,  they  would 
take  care  to  have  several  there  present,  lest  those  who  might 
come  to  steal  him  away  should  be  too  strong  for  them  :  and,  if 
there  were  several  of  them  present,  could  they  be  all  asleep  at 
the  same  time  ?  and  could  the  tomb  be  opened,  which  they  had 
made  stronger  than  ordinary,  and  the  stone  rolled  from  it,  and 
yet  none  of  them  be  awakened  out  of  their  sleep  ?  Besides,  if 
they  were  asleep,  their  evidence,  that  Christ  was,  at  the  same 
time,  stolen  away  by  his  disciples,  is  too  ridiculous  to  be  re- 
garded by  any,  who  consider  what  sort  of  evidence  deserves  to 
be  credited ;  for  how  could  they  know  what  was  done  when 
they  were  asleep  ?  Thus  concerning  the  testimonv  given  to 
Christ's  resurrection,  both  by  angels  a,nd  men.  We  proceed  to 
consider, 

Secondly,  How  it  was  confirmed  by  miracles,  which  are  no 
other  than  a  divine  testimony.  The  former  sort  of  evidence,  in- 
deed, is  sufficient  to  convince  any  one,  who  does  not  give  way 
to  the  greatest  degree  of  scepticism :  but  yet  we  have  farther 
proof  of  it ;  for,  as  the  apostle  says,  If  we  receive  the  witness 
of  men,  the  witness  of  God  is  greater,  1  John  v.  19.  Now  God 
himself  ha«  been  pleased  to  ^et  hh  seal  to  this  truth,  or  to  con- 


4i}2-  OF  CHRIST^S  EXALT ATlONi 

firm  it  by  the  extraordinary  testimony  of  miracles,  which  were 
wrought  by  the  apostles  ;  which  was,  in  some  respect,  necessa- 
ry, that  the  faith  of  those,  who  were  to  be  convinced  thtreby, 
might  be  properly  divine,  and  therefore  founded  on  greater  evi- 
dence than  that  of  human  testimony,  how  undeniable  soever  it 
were  :  thus  it  is  said,  that  with  great  power  gave  the  apostles 
witness  of  the  resurrection  of  the  Lord  Jesus^  Acts  iv.  33.  and 
the  Holy  Ghost,  in  particular,  by  whose  immediate  efficiency 
these  miracles  were  wrought,  is  said  to  be  a  witness  hereunto  : 
thus  the  apostles  say,  We  are  his  witnesses  of  these  things^  and 
so  is  also  the  Holy  Ghost^  -whom  God  hath  given  to  them  that 
obey  him^  chap.  v.  32.  the  meaning  of  which  is,  we  are  speaking 
and  acting  by  the  immediate  power  of  the  Holy  Ghost,  confirm- 
ing to  you  this  great  truth.  And,  indeed,  those  miraculous  gifts 
of  the  Holy  Ghost  were  an  extraordinary  means  for  the  convic- 
tion of  the  world  concerning  this  truth;  which  our  Saviour  gave 
his  followers  ground  to  expect,  at  this  time,  before  his  death, 
when  he  spake  concerning  the  Spirit,  which  was  not  before  given, 
John  vii.  36.  that  is,  not  in  so  great  a  degree,  so  as  to  enable  them 
to  speak  with  divers  tongues,  and  work  various  sorts  of  miracles, 
beyond  what  they  had  done  before  ;  accordingly  it  is  said.  The 
Hohj  Ghost  was  not  yet,  or  before  this,  given,  because  that  Jesus 
was  not  glorified.  This  Christ  also  promised  them,  immediate- 
ly before  his  ascension  into  heaven,  that  these  signs  shall  fol- 
low them  that  believe ;  in  my  name  shall  they  cast  out  devils ; 
they  shall  speak  xvith  nevj  tongues^  they  shall  take  up  serpents^ 
and,  if  they  drink  any  deadly  thing,  it  shall  not  hurt  them;  they 
shall  lay  hands,  and  they  shall  recover,  Mark  xvi.  17, 18.  These 
miracles  are  called  signs,  as  ordained  to  signify  or  give  a  proof 
of  Christ's  resurrection ;  and  they  are  said  to  be  wrought  by 
them,  who  had  the  faith  of  miracles,  believed  it  themselves, 
and  hereby  induced  others  to  believe  it ;  and  also  they  wrought 
them  in  his  name,  v/ith  a  design  to  set  forth  his  glory,  which 
could  not  have  been  evinced  hereby,  had  he  not  been  risen  from 
the  dead. 

And  to  this  we  may  add,  that  all  the  gifts  and  graces  of  the 
Spirit,  which  believers  are  made  partakers  of,  are  convincing 
evidences  of  this  doctrine.  But  this  will  be  considered  under 
a  following  head,  when  we  speak  to  the  latter  part  of  this  an- 
swer, respecting  the  fruits  and  consequences  of  Christ's  resur- 
rection, which  the  church,  in  all  the  ages,  thereof,  experiences, 
whereby  the  work  of  grace  is  begun,  carried  on,  and  perfected 
in  them  ;  which  leads  us  to  consider, 

IV.  The  properties  of  the  body  of  Christ,  as  thus  raised 
from  the  dead,  as  it  is  said,  in  this  answer,  that  the  same  body 
was  raised  again,  with  all  the  essential  properties  thereof,  but 
without  mortality,  and  other  common  infirmities  belonging  to 
this  life. 


OF  Christ's  exaltation,  453 

1.  It  was  the  same  body  which  suffered  that  was  raised  from 
the  dead,  otherwise  it  could  not  be  called  a  resurrection :  thus 
the  apostle  Paul,  speaking  concerning  the  general  resurrection 
at  the  last  day,  compares  it  to  the  springing  up  of  seed,  1  Cor. 
XV.  37,  38.  that  is  sown  in  the  ground,  which,  though  it  be 
very  much  altered,  as  to  its  shape,  and  many  accidental  pro- 
perties, yet  it  is  the  same  for  substance  that  was  sown ;  ac- 
cordingly, every  seed  hath  its  own  body ;  the  matter  is  the 
same,  though  the  form  be  different. 

2.  When  it  is  said,  that  the  body  of  Christ  had  the  same  es- 
sential properties  which  it  had  before  his  death,  we  are  to  un- 
derstand hereby,  that  it  was  material,  and  endowed  with  the 
•ame  senses  that  it  had  before,  which  were  exercised  in  the 
same  manner,  though  it  may  be,  in  a  greater  degree. 

3.  It  is  farther  observed,  that  it  had  not  the  same  accidental 
properties  which  belonged  to  it  before  ;  for  it  was  without  mor- 
tality, and  other  infirmities  of  this  life ;  thus  the  apostle  speaks, 
concerning  the  resurrection  of  all  believers  to  this  purpose,  It 
is  sozvn  in  cerriiption^  it  is  raised  in  incorruption  ;  it  is  sown 
in  dishonour^  it  is  raised  in  glorij  ;  it  is  sown  in  xveakncss^  it  is 
raised  in  poiuer  ;  it  is  sown  a  natural  body^  it  is  raised  a  spi- 
ritual body^  ver.  42 — 4'4.  and  it  is  said  in  particular,  concern- 
ing our  Saviour,  that,  being'  raised  from  the  dead^  he  dieth  no 
viore^  Rom.  vi.  9.  that  is,  he  was  raised  immortal.  And  as  be- 
lievers, after  their  resurrection  from  the  dead,  shall  be  delivered 
from  the  common  infirmities  of  life,  such  as  hunger,  thirst, 
pain,  sickness,  and  the  like  ;  much  more  may  we  conclude  that 
our  Saviour  was  so  :  but  how  far  his  human  nature  was  chan- 
ged as  to  all  the  properties  thereof,  it  is  not  for  us  to  pretend 
to  determine,  nor  ought  we  to  be  too  inquisitive  about  it ;  ne- 
vertheless, we  may  conclude,  that  though  it  was  raised  incor- 
ruptible and  immortal,  and  exempted  from  the  common  infir- 
mities of  this  life ;  yet  it  was  not,  while  here  on  earth,  clothed 
with  that  lustre  and  glory  which  was  put  upon  it,  when  he  as- 
cended into  heaven ;  the  reason  of  which  might  probably  be 
this,  that  he  might  converse  with  men,  or  that  they  might  be 
able  to  bear  his  presence,  which  they  could  not  have  done,  had 
his  body  been  so  glorious,  as  it  is  now  at  present,  since  his 
ascension  into  heaven. 

V.  It  is  farther  observed,  that  Christ  was  raised  from  the 
dead  on  the  third  day,  that  is,  he  continued  in  the  state  of  the 
dead,  from  the  evening  of  the  sixth  day,  to  the  morning  of  the 
first,  which  is  the  Christian  Sabbath  :  thus  the  day  on  which 
Christ  died  is  said  to  be  the  preparation^  and  the  Sabbath  drexv 
on^  Luke  xxiii.  54.  which  another  Evangelist  explains,  and  says. 
It  was  the  preparation^  that  is,  the  day  before  the  Sabbath^  Mark 
XV.  42.  The  reason  why  the  day  before  the  Sabbath  is  so  call- 

VOL.  II.  3  M 


454>  OF  Christ's  exaltation. 

ed,  is,  because  it  was  the  day  wherein  they  prepared  every  thing 
that  was  necessary  for  the  solemnity  of  the  day  following,  and 
gave  a  dispatch  to  their  worldly  affairs,  that  they  might  not  be 
embarrassed  therewith,  and  that  by  fore-thought  and  medita- 
tion on  the  work  of  that  day,  they  might  be  better  prepared. 
This  was  on  the  sixth  day  of  the  v/eek,  and  Christ  died  in  the 
evening,  not  long  before  sun-set ;  and  it  is  also  said,  that  he 
rose  again  from  the  dead  when  the  seventh  day  was  past,  very 
early  in  the  morning  on  the  first  day  of  the  week,  chap.  xvi. 
1,  2.  so  that  our  Saviour  continued  in  the  state  of  the  dead  a 
part  of  the  sixth,  the  whole  seventh,  and  a  part  of  the  first  day 
of  the  week ;  upon  which  account  he  is  said  to  rise  again  on 
the  third  day,  1  Cor.  xv.  4.  that  is,  the  third  day,  inclusive  of 
the  day  of  his  death,  and  that  of  his  resurrection.  The  learned 
bishop  Pearson,  in  his  marginal  notes  on  the  fifth  article  of  the 
Creed,  illitstrates  it  by  a  tertian,  or  third-day  ague,  which  is 
so  called,  though  there  be  but  one  day's  intermission  between 
the  paroxisms  thereof,  and  so  the  first  and  third  day  are  both 
included  in  the  computation.  This  is  farther  illustrated  by  him 
and  others,  who  treat  on  this  subject,  viz.  that  the  scripture  of- 
ten speaks  of  a  number  of  days,  inclusive  of  the  first  and  last ;  as 
when  it  is  said,  When  eight  days  were  accomplished^  our  Saviour 
was  circumcised,  Luke  xii.  21.  including  the  days  of  his  birth 
and  circumcision,  betvi^een  which  six  days  intervened.*  Thus 
our  Saviour  continued  three  days  in  the  state  of  the  dead,  in- 
clusive of  the  first  and  last  j  or,  he  rose  again,  the  third  day, 
according  to  the  scriptures. 

We  shall  now  consider  what  reasons  may  be  assigned  why 
providence  ordered  that  Christ  should  continue  three  days,  and 
no  longer,  in  the  state  of  the  dead. 

1.  It  seems  agreeable  to  the  wisdom  of  God  that  there  should 
be  some  space  of  time  between  his  death  and  resurrection,  that 
ao  there  might  be  a  sufficient  evidence  that  he  was  really  dead, 
since  much  depends  on  our  belief  thereof.  He  might  have  brea- 
thed forth  his  soul  ii^to  the  hands  of  God  one  moment,  and  re- 
ceived it  again,  as  raised  from  the  dead,  the  next :  but  God,  in 
wisdom,  oidered  it  otherwise ;  for,  had  he  expired,  and  rose 
from  the  dead,  in  so  short  a  time,  it  might  have  been  ques- 
tioned whether  he  died  or  no ;  whereas  his  lying  in  the  grave  - 
till  the  third  day,  puts  this  matter  beyond  all  dispute. 

2.  It  was  agreeable  to  the  goodness  and  care  of  providence 
that  our  Saviour  should  not  continue  too  long  in  the  state  of 

*  Thic  observation  is.  of  u^e  for  ilie  explainivg  the  seine  of  several  scriptuveiy 
rMch  coittcdn  a  ceeirdvg  contradiction  between  them  :  thus,  in  Lvke  ix.  'ZB.iiis  saidy 
About  eigiit  days  after  these  sayings,  Jesus  took  Peter  and  John  and  James,  and 
went  up  into  a  moiintain  to  pray ;  whereas  Jdark  sat/s,  in  chap.  ix.  2-  that  this  xvas 
4one  after  six  dajs,  Luke  speaks  of  the  eight  days,  inclusive  of  the  frst  and  last  i- 
yifaric  speaks  of  eight  days,  exclusive  ofihem  both,  -which  is  but  six  daijs. 


OF  Christ's  exaltation.  -^ss 

Hie  dead :  had  he  continued  several  years  in  the  grave,  there 
could  not  liave  been  an  appeal  to  his  resurrection,  during  all 
that  space  of  time,  to  confum  the  faith  of  his  people  concern- 
ing his  mission.  God  would  not  keep  his  people  too  long  in 
suspense,  whether  it  was  he  that  was  to  redeem  Israel ;  nor 
would  he  too  long  delay  the  pouring  forth  of  his  Spirit,  or  the 
preaching  of  the  gospel,  which  were  designed  to  be  deferred 
till  Christ's  rising  from  the  dead ;  and  it  seems  most  convenient 
that  he  should  soon  rise  from  the  dead,  that  is,  on  the  third 
day,  that  the  world  might  have  a  convincing  proof  of  his  re- 
surrection, while  his  death  was  fresh  in  their  memories,  and 
the  subject-matter  of  the  discourse  of  all  the  world.  And  they, 
having  been  told  of  this  before-hand,  were,  or  ought  to  have 
been  in  expectation  of  this  wonderful  and  glorious  event ;  and 
consequently  it  would  be  an  expedient  for  their  greater  con- 
viction. 

Object.  To  what  has  been  said  concerning  Christ's  arising 
again  on  the  third  day,  so  as  that  he  lay  but  one  whole  day  in 
the  grave,  and  a  part  of  two  days,  it  is  objected,  that  he  is  said, 
in  Matt.  xii.  40.  to  be  three  days  and  three  nights  in  the  heart 
of  the  earthy  which  includes  a  longer  time  than  what  is  before 
mentioned ;  therefore  he  was  crucified  on  the  fifth  day  of  the 
week,  not  on  the  sixth  j  and  it  is  also  contrary  to  Avhat  has  been 
said  conceraing  his  being  crucified  on  the  preparation  before 
the  Sabbath. 

A?isru.  In  answer  to  this  objection,  let  it  be  considered, 
1.  That  it  cannot  be  denied,  according  to  the  scripture-ac- 
count of  time,  that  the  measure  of  a  day  contains  the  space  of 
time,  from  one  evening  to  the  next,  which  is  twenty-four  hours. 
This  we  call  a  natural  day,  the  night  being  the  first  part  there- 
of, and  not  the  morning  accozding  to  our  computation,  as  we 
reckon  a  day  to  contain  the  space  of  time  from  one  morning  to 
the  next.  The  reason  why  the  Jews  thus  begin  their  day,  is, 
because  it  is  said.  The  evening  and  the  morning  were  the  first 
day^  Gen.  i.  5.  and  the  Sabbath  day  was  reckoned  to  continue 
the  space  of  time,  from  the  evening  of  the  sixth  day,  to  the 
evening  of  the  seventh,  viz,  from  sun-set  to  sun-set;  as  it  is 
said.  From  even  unto  even  shall  ye  celebrate  ijour  sabbath.  Lev. 
xxiii.  32.  This  farthei*  appears,  from  what  is  said  concerning 
our  Saviour's  going  into  C'apcrnaiwi,  and,  on  the  Sabbath  day^ 
entering  into  the  syjiagogiie,  and  teaching ;  whereas  it  is  said, 
in  a  following  verse.  When  the  Sabbath  was  over,  they  brought 
unto  him  all  that  were  diseased  and  possessed  with  devils  ;  and 
the  city  was  gathered  together  at  the  door,  and  he  healed  many 
that  were  sick  of  divers  diseases,  &c.  Mark  i.  21.  compared 
with  ver.  32—34.  from  whence  it  appears,  that  the  Sabbath 
was  over  at  sun-set  that  doy ;  for  the  Jews,  thinking  it  unlaw* 


456  or  Christ's  exaltation* 

fill  to  heal  on  the  Sabbath  day,  as  they  expressly  say  elaC' 
where,  would  not  bring  those  who  had  diseases  to  be  healed 
till  the  Sabbath  was  past. 

2.  When  a  whole  natural  day,  consisting  of  twenty-four 
hours,  is  spoken  of  in  scripture,  it  is  generally  called  a  day  and 
a  night,  or  an  evening  and  a  morning.  The  Jews  have  no  com- 
pound word  to  express  this  by,  as  the  Greeks  *  have :  thus  it 
is  said,  Unto  two  thousand  and  three  hundred  daijs^  then  shall 
the  sanctuary  be  cleansed^  Dan.  viii.  14.  The  word  which  we 
render  daijs^  in  the  Hebrew,  signifies,  as  our  marginal  reference 
observes,  evening  mornings  or  so  many  spaces  of  time,  each  of 
which  consists  of  evening  and  morning;  and  elsewhere  it  is 
said,  that  Moses  was  upon  the  TCionnx.  forty  days  and  forty 
nightSy  Exod.  xxiv.  28.  that  is,  forty  of  those  spaces  of  time, 
which  we  call  days,  each  of  which  make  a  day  and  a  night ; 
so  that  a  day  and  a  night,  according  to  the  Hebrew  way  of 
speuking,  Imports  no  more  than  a  day  ;  therefore,  when  our 
Saviour  is  said  to  be  three  days  and  three  nights  in  the  heart 
of  tlie  earth,  it  is  an  hebraism,  which  signifies  no  more  than 
three  days,  or  three  of  those  spaces  of  time,  each  of  which  be- 
ing compleated,  consists  of  a  day  and  a  night. 

3.  It  is  a  very  common  thing,  in  scripture,  for  a  part  of  a 
day  to  be  put  for  a  day,  by  a  synecdoche  of  the  part  for  the 
v/^hole ;  therefore  a  part  of  that  space  of  time,  which,  when 
completed,  contains  day  and  night,  or  the  space  6f  twenty-four 
hours,  is  called ;  therefore  that  which  is  done  on  the  third  day, 
before  it  is  completely  ended,  is  said  to  take  up  three  days  in 
doing :  thus  Esther  says.  Fast  ye  for  me,  and  neither  eat  nor 
drink  three  daySj  night  or  day  ;  I  also  and  my  maidens  will  fast 
likewise^  and  so  will  J  go  unto  the  king",  Esth.  iv.  16.  whereas  it 
is  said  after  this,  that  on  the  third  day  Esther  put  07i  her  royaf 

.•apparel,  and  stood  in  the  court  of  the  iing^s  house^  chap.  v.  1. 
therefore  she  could  not  be  said  to  fast  three  whole  days,  but  a 
part  thereof;  for,  before  the  third  day  was  ended,  she  went  to 
the  king.  Therefore  a  part  of  three  days,  or  that  which  is  said 
to  be  done  after  three  days,  or  three  days  and  three  nightrs 
which  is  all  one,  that  may  be  said  to  be  done  on  the  third  daj , 
though  not  completely  ended.  Therefore  our  Saviour  may  be 
said  to  be  three  days  and  three  nights  in  the  heart  of  the  earth, 
that  is,  a  part  of  those  spaces  of  time,  which,  if  completed, 
would  have  contained  three  days  and  three  nights. 

VI.  Christ  raised  himself  from  the  dead  by  his  own  power. 
Here  let  it  be  considered, 

1.  That  no  power  but  what  is  divine,  can  raise  the  dead, 
since  it  is  a  bringing  back  the  dissolved  frame  of  nature  into 
the  same,  or  a  better  state  than  that  in  which  it  was  before  its 

•    !ZVjts  they  call  vy;^_6«^«f\'. 


OF  ciiuist's  exaltation.  457 

dissolution,  and  a  remanding  the  soul,  which  was  in  the  hand 
of  God  that  it  may  be  again  united  to  its  body,  which  none 
can  do,  but  God  himself.  Accordingly  the  apostle  mentions  it 
as  a  branch  of  the  divine  glory,  and  God  is  represented,  as  he 
ivho  qukkenelh  all  things^  1  Tim.  iv.  13.  therefore  the  body  of 
Christ  was  raised  by  divine  power :  thus  the  apostle  says,  This 
Jesus  hath  God  raised  up^  Acts  ii.  32.  and,  when  he  mentions 
It  elsewhere,  he  makes  use  of  a  phrase  that  is  uncommonly  em- 
phatical ;  he  wants  words  to  express  it,  when  he  speaks  of  the 
exceeding  greatness  of  his  power  -which  he  xvrought  in  Christy 
"when  he  raised  him  from  the  dead.* 

2.  Since  the  Father,  Son,  and  Holy  Ghost,  are  God,  as  has 
been  observed  under  a  foregoing  answer,!  it  follows,  that  this 
infinite  power  belongs  equally  and  alike  to  them  all,  and  there- 
fore all  these  divine  Persons  may  be  said  to  have  raised  Christ's 
body  from  the  dead.  That  the  Father  raised  him,  no  one  de- 
nies that  speaks  of  the  resurrection ;  and  the  apostle  expressly 
says,  that  he  xuas  raised  up  from  the  dead  by  the  glory  of  the 
Father^  Rom.  vi.  4.  And  it  is  farther  said,  that  he  raised  him- 
self from  the  dead  :  thus  he  tells  the  Jews,  speaking  of  the  tem- 
ple of  his  body,  destroy  this  temple,  and  in  three  days  I  will 
raise  it  «/>,  John  ii.  19.  And  that  the  Holy  Ghost  raised  him, 
seems  to  be  implied  in  that  expression,  in  which  it  is  said.  He 
was  declared  to  be  the  Son  ofGpd  with  poxver^  according  to  the 
'Spirit  of  holiness^  by  the  resurrection  from  the  dead,  Rom.  i.4. 
that  is,  the  Spirit,  by  this  act  of  divine  power,  declared  him 
to  have  been  the  Son  of  God,  and  to  have  finished  the  work  he 
came  about ;  and  elsewhere  he  is  said  to  be  quickened  by  the 
Spirit^  1  Pet.  iii.  18. 

3.  Christ,  by  raising  himself  by  his  own  power,  declared  that 
he  was  the  Son  of  God,  that  is,  not  only  a  divine  Person,  which 
his  Sonship  always  implies,  but  his  mission  and  authority  to 
act  as  Mediator  J  and  also  that  he  had  accomplished  the  work 
that  he  came  into  the  world  about. 

As  to  what  our  Saviour  says,  concerning  his  raising  himself 
by  his  own  power;  the  Socinians  apprehending  this  to  be  an 
argument  tending  to  overthrow  the  scheme  they  lay  down,  who 
deny  his  divinity,  are  forced  to  make  use  of  a  very  sorry  eva- 
sion, when  they  pretend  to  give  the  sense  of  that  scripture  be- 
fore mentioned.  Destroy  this  temple^  and  after  three  days  Izvill 
raise  it  up.  They  suppose,  that  the  meaning  is  only  this,  that 
the  Father  put  life  into  his  dead  body,  and  united  it  to  the 
soul,  and,  after  that,  he  lifted  himself  up  out  of  the  grave, 
which  is  certainly  a  very  jejune  and  empty  sense  of  the  words : 

*  Eph.  i.  19,  20.  DTTt/tCAt^iv  (U«).t9ec  t»ij  Si'iautiet  avlie,  painer  that  is  t^rent,  even  to 
an  hyperbole. 
t  S:e  Qutit.  IX,  XI 


458  or  CHRIST^S  EXALTATIOK. 

Is  it  so  great  a  matter  for  a  Person,  who  was  quickened  bv 
divine  power,  to  lift  up  himself  from  the  grave,  in  which  he 
lay  ?  In  this  sense,  any  one  may  be  said  to  raise  himself  up, 
as  well  as  Christ,  or  any  one  might  raise  the  dead  after  this, 
by  taking  him  by  the  hand,  and  lifting  him  up  from  the  ground. 
This  shews  how  much  men  are  sometimes  put  to  it  to  support 
a  cause  that  is  destitute  of  solid  arguments  for  its  defence* 
According  to  this  method  of  reasoning,  the  whole  world  may 
be  said  to  raise  themselves  at  the  last  day,  when  God  has  put 
life  into  their  dead  bodies :  but  certainly  more  than  this  is  im- 
plied in  Christ's  raising  himself  up,  inasmuch  as  it  is  opposed 
to  his  body's  being  destroyed,  or  the  frame  of  nature's  being 
dissolved  in  death ;  therefore  he  certainly  intends  that  he  would 
exert  divine  power,  in  raising  himself  from  the  dead,  and  here- 
by declare  himself  to  be  a  divine  Person,  or  the  Son  of  God. 

VII.  We  are  next  to  consider  the  effects  of  Christ's  resur- 
rection, either  as  they  respect  himself  or  his  people. 

1.  As  to  what  concerns  himself.  This  was  a  demonstrative 
evidence  that  he  had  fully  satisfied  the  justice  of  God,  or  paid 
the  whole  price  of  redemption,  which  he  had  undertaken  to  do ; 
for  hereby  he  was  released  out  of  the  prison  of  the  grave,  not 
only  by  the  power,  but  the  justice  of  God,  and  received  a  full 
discharge ;  and  accordingly  was,  in  this  respect,  justified,  and 
a  full  proof  given  that  the  work  of  redemption  was  brought  to 
perfection. 

It  is  also  observed,  that  hereby  he  conquered  death,  and  de- 
stroyed him  that  had  the  power  of  it^  to  wit,  the  dev'il^  Heb.  ii. 
14.  and  so  procured  to  himself  a  right  to  be  acknowledged  as 
the  Lord  both  of  the  dead  and  the  livings  Rom.  xiv.  9.  This  is, 
in  some  respects,  different  from  that  universal  dominion  which 
he  had  over  all  things,  as  God,  which  was  the  result  of  his  be- 
ing the  Creator  of  all  things  and  was  not  purchased  or  confer- 
red upon  him,  as  the  consequence  of  his  performing  the  work 
which  he  came  into  the  world  about :  I  say,  this  dominion, 
which  we  are  considering,  is  what  belongs  to  him  as  Mediator; 
and  it  includes  in  it  a  peculiar  right  which  he  has,  as  Media- 
tor, to  confer  on  his  people  those  blessings  which  accompany 
salvation ;  and  his  right  to  give  laws  to  his  church,  defend  them 
from  their  spiritual  enemies,  and  bestow  all  the  blessings  on 
them,  which  were  promised  to  them  in  the  covenant  of  grace» 
and  also  in  his  ordering  all  the  affairs  of  providence  to  be  sub- 
servient thereunto.  Had  he  not  designed  to  redeem  any  of  the 
race  of  mankind,  he  would  have  had  a  dominion  over  the  world, 
as  God,  the  Judge  of  all ;  a  right  to  condemn  and  banish  his 
enemies  from  his  presence :  but  he  could  not  be  said  to  exer- 
cise dominion  in  such  a  way,  as  it  is  displayed,  with  respect  to 
the  heirs  of  salvation ;  far  that  v^ould  have  been  inconsistent 


OF  chuist's  exaltation.  459 

with  his  divine  perfections.  Had  he  not  died,  and  rose  again, 
he  would,  indeed,  have  had  a  right  to  have  done  what  he  would 
with  his  creatures ;  but  as  he  could  not,  without  this  have  re- 
deemed any,  so  he  could  not  confer,  upon  a  peculiar  people,  that 
possession,  which  he  is  said  hereby  to  have  purchased. 

2.  The  eifects  of  Christ's  resurrection,  which  respect  his  peo- 
ple, consist  more  especially  in  four  things. 

(1.)  Their  justification  is  owing  hereunto.  And  we  are  said 
sometimes  to  be  justified  by  his  death,  or  by  his  bloody  Rom. 
V.  9.  so  elsewhere  we  are  said  to  be  justified,  both  by  his  death 
and  resurrection,  in  different  respects.  Who  is  he  that  condemn 
neth  ?  it  is  Christ  that  diedy  ijea^  rather  that  is  risen  again^  chap, 
viii.  34.  by  which  some  understand,  that  Christ,  by  his  death 
paid  the  debt,  which  we  had  contracted,  to  the  justice  of  God; 
and,  by  his  resurrection,  he  received  a  discharge,  or  acquit- 
tance, in  their  behalf,  for  whom  he  died,  and  rose  again ;  so 
that  when  he  was  discharged,  his  people  might  be  said  to  be 
discharged  in  him,  as  their  public  Head  and  Representative. 
This  is  well  expressed  in  our  large  English  Annotations,*  viz* 
that  "  our  justification,  which  was  begun  in  his  death,  was  per- 
*'  fected  in  his  resurrection.  Christ  did  meritoriously  work  our 
"justification  and  salvation,  by  his  death  and  passion;  but  the 
"  efficacy  and  perfection  thereof,  v/ith  respect  to  us,  dependeth 
"  on  his  resurrection.  By  his  death,  he  paid  our  debt ;  in  his 
"  resurrection,  he  received  our  acquittance,  Isa.  liii.  8.  Being 
"  taken  from  prisoix^  and  from  judgment.  When  he  was  dis- 
"  charged,  we,  in  him,  and  together  with  him,  received  our  dis- 
"  charge  from  the  guilt  and  punishment  of  all  our  sins  ;"  which 
is  very  agreeable  to  what  is  said  in  this  answer,  that  he  did  all 
this  as  a  public  Person,  the  Head  of  his  church.  Nevertheless, 
there  is  another  notion  of  our  justification,  which  consists  in 
our  apprehending,  receiving,  or  applying  his  righteousness  by 
faith,  which,  as  will  be  observed  in  its  proper  place, f  cannot, 
from  the  nature  of  the  thing,  be  said  to  be  before  we  believe. 

(2.)  Another  effect  of  Christ's  resurrection,  is  our  quicken- 
ing in  grace ;  as  it  is  said.  When  rue  were  dead  in  sins^  he  hath 
<juickened  us  together  with  Christ,  Eph.  ii.  5.  This  implies 
either  that  his  death,  being  the  procuring  cause  of  all  inherent 
grace  begun  in  regeneration,  and  carried  on  in  sanctification ; 
his  was  the  first  step  taken  in  order  to  his  applying  what  he 
had  purchased ;  and  that  afterwards  we  are  raised,  as  the  con- 
sequence thereof,  from  the  death  of  sin,  to  a  spiritual  life  of 
holiness ;  or  else  it  denotes  that  communion  which  believers 
have  with  Christ  in  his  resurrection,  as  well  as  his  death,  as  he 
is  the  Head  and  they  the  members ;  which  is  agreeable  to  that 
peculiar  mode  of  speaking,  often  used  by  the  apostle  Paul,  who, 
*  S^e  tfis  votes  on  Rom,  iv.  25,        f  See  QueH.  LXX,  LXXII. 


460  or  CHRISTIE  EXALTATION. 

in  several  places  of  his  epistles,  speaks  of  believers,  as  cruci- 
fied, dead,  and  buried,  risen,  and  ascended  into  heaven,  and 
sitting  at  God's  right  hand,  in  heavenly  places,  in,  or  with 
Christ.* 

(3.)  This  is  also  a  means  for  our  support  against  our  ene- 
mies, whose  utmost  rage  can  extend  itself  no  farther  than  the 
grave.  They,  for  whom  Christ  died,  and  rose  again,  shall  ob- 
tain a  glorious  resurrection  and  eternal  life  with  him ;  and  there- 
fore he  advises  his  people  not  to  be  afraid  of  them  that  kill  the 
hody^  and^  after  that  have  no  more  poxoer  that  they  can  do^  Luks 
xii.  4.  which  will  farther  appear,  if  we  consider  another  effect 
of  Christ's  resurrection,  m-z. 

(4.)  That  they  are  hereby  assured  of  their  resurrection  from 
the  deitd  at  the  last  day.  Christ's  resurrection  is,  as  it  were, 
the  exemplar  and  pledge  of  their's;  as  hereby  he  conquered 
death  in  his  own  Person,  so  he  gives  them  ground  to  conclude, 
that  this  last  enemy ^  which  stands  in  the  way  of  their  complete 
blessedness,  shall  be  destroyed^  1  Cor.  xv.  36.  accordingly  it  is 
said,  that  he  is  risen  from  the  dead^  and  become  the  first  fruits 
of  them  that  slept^  ver.  20.  But  this  will  be  farther  considered, 
under  a  following  anawer.f 


Quest.  LIII.  IIoxv  was  Christ  exalted  hi  his  ascension  ? 

Answ.  Christ  was  exalted  in  his  ascension,  in  that  having,  af- 
ter his  resurrection,  often  appeared  unto,  and  conversed  with 
his  apostles,  speaking  to  them  of  those  things  pertaining  to 
the  kingdom  of  God,  and  giving  them  commission  to  preach 
the  gospel  to  all  nations ;  forty  days  after  his  resurrection, 
he,  in  our  nature,  and  as  our  Head,  triumphing  over  ene- 
mies, visibly  went  up  into  the  highest  heavens,  there  to  re- 
ceive gifts  for  men,  to  raise  up  our  affections  thither,  and  to 
prepare  a  place  for  us,  where  himself  is,  and  shall  continue, 
till  his  second  coming  at  the  end  of  the  world. 

Quest.  LIV.  Hgxv  is  Christ  exalted  in  his  sitting  at  the  right 
hand  of  God? 

Answ.  Christ  is  exalted  in  his  sitting  at  the  right  hand  of  God, 
in  that,  as  God-man,  he  is  advanced  to  the  highest  favour 
with  God  the  Father,  with  all  fulness  of  joy,  glory,  and 
power  over  all  things  in  heaven  and  earth,  and  doth  gather 
and  defend  his  church,  and  subdue  their  enemies,  furnish 
his  ministers  and  people  with  gifts  and  graces,  and  maketh 
intercession  for  them. 

•  See  Pa^e  182,  ante.  f  See  Quest.  LXXXVIL 


OF  c^irist's  exaltation.'  46J 

IN  tlic  former  of  tliesc  answers,  we  have  an  account  of 
Christ's  ascension  into  heaven ;  in  the  latter,  of  his  sitting 
at  the  right  hand  of  God,  which  contains  a  circumstance  of  glo- 
ry, that  was  immediately  consequent  hereupon.  And  accord- 
ingly we  are  led, 

Firsts  To  consider  Christ's  ascension  into  heaven.   Here  we 
may  observe, 

1.  The  distance  of  time  between  his  resurrection  and  ascen- 
sion, and  what  he  did  during  that  interval.  It  is  expressly  said, 
that  he  shexved  himself  alive  after  his  passion^  by  many  infallible 
proofs^  being  seen  oj  them^  viz.  the  apostles,  forty  days^  and 
speaking  of  the  things  pertaining  to  the  kingdom  of  God^  Acts 
i.  3.  Some  of  the  evangelists  are  more  particular  on  this  sub- 
ject than  others :  but  if  we  compare  them  together,  we  may 
observe, 

1.  That  our  Saviour,  during  this  interval,  did  not  converse 
freely  and  familiarly  with  the  world,  as  he  had  done  before 
his  death,  during  the  exercise  of  his  public  ministry ;  and,  in- 
deed, we  cannot  learn,  from  any  account  given  by  the  evan- 
gelists of  this  matter,  that  he  appeared,  so  as  to  make  himself 
known,  to  any  but  his  friends  and  followers.  He  might,  it  is 
true,  have  appeared  to  the  Jews,  and  thereby  confuted  that 
lie,'which  they  so  studiously  propagated,  that  his  disciples  came 
by  night  and  stole  him  away,  and  consequently  that  he  was  not 
risen  from  the  dead  :  but  he  thought,  as  he  might  well  do,  that 
he  had  given  them  sufficient  proof,  before  his  death,  that  ho 
was  the  Messiah ;  and,  since  he  designed  that  his  resurrection 
should  be  undeniably  attested,  by  those  who  were  appointed  to 
be  the  witnesses  thereof,  it  was  needless  for  him  to  give  any 
farther  proof  of  it.  And,  besides,  his  enemies  being  wilfully 
blind,  obstinate,  and  prejudiced  against  him,  he  denied  them 
any  farther  means  of  conviction,  as  a  punishment  of  their  un- 
belief; therefore  he  would  not  appear  to  them  after  his  resur- 
rection. And,  indeed,  hud  he  done  it,  it  is  probable,  consider- 
ing the  malicious  obstinacy  and  rage  which  appeared  in  their 
temper,  that  they  would  have  persecuted  him  again,  which  it 
was  not  convenient  that  he  should  submit  to,  his  state  of  humi- 
liation being  at  an  end. 

2.  He  did  not  continue  all  the  forty  days  with  his  apostles ; 
nor  have  we  ground  to  conclude  that  he  abode  with  them  in 
their  houses,  as  he  did  before  his  death,  nor  did  he  eat  and 
drink  with  them,  excepting  in  two  or  three  particular  instances, 
mentioned  by  the  evangelist,  Luke  xxiv.  41 — 43.  John  xxi.  13. 
tile  design  of  which  was  to  prove,  that,  after  his  resurrection, 
he  had  as  true  an  human  body,  with  all  the  essential  proper- 
ties thereof,  as  he  had  before  his  death ;  and  therefore  was  not,  as 
they  supposed  l\im  to  be,  when  first  t[iey  saw  him,  a  spectrum. 

VoT..  ri.  3  N" 


462  OF  CHRIST  S  EXALTATION. 

All  the  account  we  have  of  his  appearing  to  his  friends  and 
followers,  is,  that  it  was  only  occasionally,  at  such  times  as  they 
did  not  expect  to  see  him.  At  one  time,  he  appeared  to  the 
two  disciples  going  to  Emmaus,  and  made  himself  known  to 
them,  when  they  came  to  their  journey's  end,  and  then  with- 
drew himself  in  an  instant ;  afterwards,  we  read  of  his  appear- 
ing to  the  apostles,  when  they  were  engaged  in  social  worship, 
on  the  day  of  his  resurrection ;  and  also,  that  he  appeared  to 
them  again  on  the  first  day  of  the  following  week,  John  xx.  19. 
compared  with  ver.  26.  and  another  time  at  the  sea  of  Tibe- 
rias, chap.  xxi.  1.  and  it  is  expressly  said,  after  this,  that  this 
was  710XV  the  third  time  that  Jesus  shewed  himself  to  his  disci- 
ples^ after  that  he  xvas  risen  from  the  dead^  ver.  14.  And,  be- 
sides this,  we  read  elsewhere  of  his  being  seen  of  above  five 
hundred  brethren  at  once,  1  Cor.  xv.  6.  which  was  probably  in 
Galilee,  where  his  followers  generally  lived,  which  was  the 
country  in  which  he  mostly  exercised  his  public  ministry  before 
his  death.  This  seems  to  have  been  appointed  as  a  place  of 
general  rendezvous,  if  we  may  so  express  it,  as  he  says,  After 
/«m  risen,  I  xvill  go  before  you  into  Galilee,  Mark  xiv.  28.  and 
the  angel  gives  the  same  intimation,  Go  your  way,  tell  his  dis- 
ciples that  he  goeth  before  you  into  Galilee ;  there  shall  ye  see 
him,  as  he  said  unto  you,  chap.  xvi.  7.  Now  this  intimation  be- 
ing, as  is  more  than  probable,  transmitted  to  his  followers,  five 
hundred  of  them  waited  for  him  there,  and  accordingly  he  ap- 
peared to  them.  All  these  appearances  were  only  occasional ; 
he  principally  designing  thereby  to  convince  them  of  the  truth 
of  his  resurrection,  and  to  give  his  apostles,  in  particular,  in- 
struction concerning  some  things,  which  they  were  unapprised 
of  before.  ThuS  concerning  the  time  which  Christ  continued 
here  on  earth,  in  which  he  sometimes  appeared  to  his  disciples. 

We  now  proceed  to  consider  what  he  imparted  to  them,  du- 
ring his  stay  Avith,  or  at  those  particular  times  when  he  appear- 
ed to  them.  Here  we  cannot  cei-tainly  determine  any  thing  far- 
ther than  the  account  we  have  thereof  in  scripture,  in  which, 
as  was  before  observed,  it  is  said,  that  he  spake  of  the  things 
pertamiyig  to  the  kingdom  of  God.  By  the  kingdom  of  God,  I 
humbly  conceive,  is  meant  either  that  glorious  state  and  place 
to  which  he  was  to  ascend,  where  they  should,  at  last,  be  with 
him,  which  was  a  very  useful  and  entertaining  subject,  and 
they  could  not  but  be  happy  in  hearing  those  things  from  him ; 
or  else,  we  are  hereby  to  understand  the  gospel-state,  which,  in 
the  New  Testament,  is  often  called  the  kingdom  of  God,  or  the 
kingdom  of  heaven.  And  accordingly,  as  he  designed  they  should 
be  his  ministers,  whom  he  would  employ  in  preaching  the  gos- 
pel, and  thereby  promoting  the  affairs  of  his  kingdom ;  it  was 
necessary  that  they  should  receive  instructions  concerning  this 


OF  Christ's  exaltation.  463 

ttiatter,  without  which  they  could  do  nothing  for  the  promoting 
his  interest  in  the  world;  or,  at  least,  they  must  have  a  parti- 
cular direction  from  the  Holy  Spirit  relating  thereunto,  or  else, 
they  would  have  had  no  warrant  to  give  instructions  to  the 
church  concerning  this  new  dispensation.  We  have  no  ground 
to  doubt  but  that  they  had  the  Spirit's  direction  in  every  thing 
that  they  laid  down  for  the  church,  as  a  rule  of  faith,  or  prac- 
tice, afterwards  :  this  they  seem  not  to  have  had,  while  our  Sa- 
viour was  with  them  ;  however,  it  is  more  than  probable  it  was 
a  part  of  what  he  discoursed  with  them  about,  as  he  ordered 
them  to  teach  those,  to  whom  they  were  sent,  to  observe  all 
things  whatsoever  he  had  commanded  them^  Matt,  xxviii.  20. 

(1.)  We  have  sufficient  ground  to  conclude,  that  he  gave 
them  direction  concerning  the  observation  of  the  first  day  of  the 
week,  as  the  Christian  Sabbath.  He  had  told  them,  before  his 
death,  that  he  was  Lord  of  the  Sabbath^  Mark  ii.  28.  and  now 
we  may  suppose  that  he  more  eminently  discovered  himself  to 
"be  so,  by  changing  the  day  from  the  seventh  to  the  first  day  of 
the  week.  That  they  had  this  Intimation  from  him,  concerning 
the  Christian  Sabbath,  seems  probable,  because  it  was  observed 
by  them,  in  the  interval  between  his  resurrection  and  ascen- 
sion ;  and,  we  i-ead,  more  than  once,  of  his  giving  countenance 
to  their  observance  of  it,  by  his  presence  with  them ;  whereas, 
at  this  time,  the  Holy  Ghost  was  not  poured  forth  upon  them ; 
therefore  their  practice  herein  seems  to  be  founded  on  some 
intimation  given  them  by  our  Saviour,  during  his  continuance 
with  them  forty  days  ;  though  perhaps  this  might  be  confirmed 
to  them  afterwards,  by  extraordinary  revelation  from  the  Holy 
Cihost. 

(2.)  It  was  in  this  interval  that  our  Saviour  gave  them  a 
commission  to  preach  the  gospel  to  all  nations,  and  instituted 
the  ordinance  of  baptism.  Matt,  xxviii.  19.  which  differs  very 
much  from  the  commission  he  had  before  given  to  his  twelve 
disciples,  when  he  ordered  them  not  to  g-o  in  the  7uaij  of  the 
Gentiles,  nor  to  enter  into  any  city  of  the  Sayyiaritans,  but  rather 
io  go  to  the  lost  sheep  of  the  house  of  Israel,  chap.  x.  5,  6.  where- 
as now  none  are  excluded,  but  their  commission  must  be  exer- 
cised throughout  the  whole  world,  wherever  they  came;  and, 
together  with  this,  he  promised  to  be  with  them,  so  as  to  assist 
and  succeed  them  in  their  ministry,  to  the  end  of  the  world. 
Aloreover,  he  enjoined  them  to  tarry  in  the  city  of  Jerusalem^ 
until  they  were  endued xvith poxver  from  on  high,  waiting  there 
for  the  promise  of  the  Father,  or  for  their  being  baptized  by  the 
Holy  Ghost,  which  privilege  they  should  soon  after  receive, 
Luke  xxiv.  49.  compared  with  Acts  i.  4,  5.  This  was  a  very 
necessary  advice  which  our  Saviour  gave  them ;  for,  though 
they  had  a  commission  to  preach  the  gospel,  they  wanted  those- 


464"  OF   CIIRIBT's  EXALTA'frtrS-;. 

qifalifications  for  it,  which  they  were  to  receive  from  the  Holv 
Ghost.  They  were  also  to  tarrj^  at  Jerusalem,  after  they  had 
received  extraordinary  gifts  from  the  Holy  Ghost  till  they  had 
an  intimation  given,  in  Avhat  parts  of  the  world  they  should  be- 
gin the  exercise  of  their  public  ministry. 

(3.)  Though  it  be  not  particularly  mentioned  in  the  evan- 
gelical historj',  yet  it  is  not  improbable,  that  our  Saviour  spake 
to  his  disciples  concerning  the  nature  of  the  gospel-church,  and 
its  government,  and  how  they  were  to  exercise  their  ministry 
therein  ;  what  doctrines  they  should  preach,  and  what  success 
should  attend  them ;  and  also  what  they  should  suffer  for  his 
sake.  Why  may  we  not  suppose  that  he  spake  of  these  things 
to  all  his  apostles,  when  he  condescended  to  tell  Peter,  by  what 
death  he  should  glorify  God?  John  xxi.  19.  And  their  know- 
ledge of  many  of  these  things  was  necessary  for  the  right  dis- 
charge of  their  ministry,  which  they  were  to  begin  at  Jerusa- 
lem, where  the  first  church  was  to  be  planted  ;  and  it  can  hardly 
be  supposed  that  he  would  only  give  them  a  commission  to 
preach  the  gospel,  without  some  instructions  relating  thereunto  : 
but,  since  this  is  only  a  probable  argument,  let  me  farther  add, 
that  it  is  certain  they  afterwards  had  particular  direction  from 
the  Holy  Ghost,  relating  hereunto,  who  was  given,  after  Christ's 
ascension  into  heaven,  to  lead  them  into  all  truth,  or  to  impart, 
by  them,  to  the  gospel-church,  an  infallible  and  standing  rule 
of  faith  and  practice. 

II.  After  our  Saviour  had  continued  forty  days  on  earth  from 
his  resurrection,  and,  in  that  time,  conversed  with  his  apostles 
of  the  things  pertaining  to  the  kingdom  of  God ;  it  is  observed, 
that  he  ascended  into  heaven,  or,  as  it  is  here  expressed,  visi- 
bly went  up  into  the  highest  heavens.  There  are  two  phrases, 
in  scripture,  whereby  this  is  set  forth :  thus  it  is  said,  He  xuas 
taken  iip^  and  he  xvent  iip^  Acts  i.  9, 10.  which  variation  of  ex- 
pression is  used  by  the  Holy  Ghost,  as  some  think,  to  denote 
two  different  respects,  or  circumstances,  attending  his  ascen- 
sion. His  going  up^  signifies,  that  he  ascended  into  heaven  by 
his  own  power,  pursuant  to  that  right  which  he  had  to  that 
glory;  as  he  says  elsewhere,  Ought  not  Clmst  to  suffer^  and  to 
enter  into  his  glory  ?  Luke  xxiv.  2G.  And  when  it  is  said,  he 
was  taken  vp  into  heaven,  that  signifies  the  Father's  act  in  ex- 
alting him.  As  he  sent  him  into  the  vi'orld,  so  he  took  him  out 
of  it,  into  a  better,  when  he  had  finished  his  work  upon  earth. 
This  variety  of  expression  we  find  used  in  several  other  scrip- 
tures :  thus  it  is  said,  that  he  ascended  up  on  high^  Eph.  iv.  8. 
entered  into  heaven^  Heb.  ix.  24.  and  so  put  in  his  claim  to  the 
heavenly  glory ;  and,  on  the  other  hand,  it  is  said,  that  he  was 
received  up  into  heaven,  Mark  xvi.  19.  and  consequently  his 
flaim  to  it  admitted  of,  and  accordingly  he  was  exalted  to  this 


OF  Christ's  exaltation.  465 

honour  by  God^s  right  hand^  Acts  ii.  33.  as  what  was  due  W 
him,  as  the  consequence  of  his  sufferings. 

But,  that  we  may  more  particularly  consider  what  it  was  for 
Christ  to  ascend  into  heaven, 

1.  We  are  not  to  understand  hereby  that  his  divine  nature 
was  translated  from  earth  to  heaven,  or  changed  the  place  of 
its  residence ;  for  that  is  contrary  to  the  omnipresence  thereof. 
Whenever  a  change  of  place  is  ascribed  to  it,  it  respects  not 
his  essential,  but  his  manifestative  presence.  Though  it  was 
united  to  the  human  nature,  yet  it  was  not  confined  to  it,  or 
limited  by  it ;  and  though  it  displayed  its  glory  therein,  in  one 
way,  whilst  he  was  here  on  earth,  and  in  another,  when  he  as- 
cended into  heaven ;  yet,  considered  as  to  its  essential  glory, 
it  fills  all  places  ;  in  which  respect  it  is  said,  that  he  was  in  hea,- 
ven  whilst  here  on  earth.* 

2.  When  we  say,  that  Christ  ascended  into  heaven  in  his  hu- 
man nature,  this  is  not  to  be  understood  in  a  metaphorical  sense, 
as  though  it  denoted  only  his  being  advanced  to  a  more  glori- 
ous state,  than  he  was  in  before  his  death ;  since  heaven  signi- 
fies a  glorious  place,  as  well  as  state.  Were  it  only  to  be  taken 
in  the  former  sense,  it  might,  for  the  same  reason,  be  said, 
that  there  are  no  saints,  or  angels,  locally  in  heaven,  since  the 
metaphor  might  as  well  be  applied  to  them,  as  to  our  Saviour, 
which  is  directly  contrary  to  the  known  acceptation  of  the  word 
in  scripture.  Moreover,  that  his  ascending  into  heaven  denotes 
a  change  of  place,  as  well  as  state,  is  evident,  inasmuch  as, 
though  his  state  of  humiliation  was  over  immediately  after  his 
resurrection ;  yet  he  says,  concerning  his  human  nature,  that, 
during  his  abode  fort)'  days  here  on  earth,  though  raised  from 
the  dead,  /  am  not  yet  ascended  to  my  Father,  John  xx.  It, 
therefore, 

3.  His  ascension  into  heaven  is  to  be  understood,  in  the  most 
proper  and  known  sense  of  the  word,  inferring  a  change  of 
place,  as  well  as  state,  denoting  his  being  carried  from  this 
lower  to  the  upper  world,  in  his  human  nature,  and  so  entering 
into  that  glorious  place,  as  well  as  triumphant  state.  This  is 
called.  The  heaven  oj"  heavens,  Psal.  cxlviii.  4.  which  gives  us 
ground  to  conclude,  that  the  word  heaven  is  taken  in  various 
senses  in  scripture  :  thus  it  is  sometimes  taken  for  the  air ;  and 
accordingly  the  fowls,  that  fly  in  it,  are  said  to^y  in  the  midst 
of  heaven,  Rev.  xix.  17.  and  sometimes  it  is  taken  for  the  clouds, 
and  so  we  read  of  the  rain,  Deut.  xi.  11.  or  dew  of  heavejiy 
Gen.  xxvii.  28.  as  coming  down  from  thence ;  and  sometimes 
it  is  taken  for  the  stars,  as  we  read  of  the  stars  of  heaven,  chap, 
xxii.  ir.  but,  besides  all  these  senses  of  the  word,  it  is  taken 
for  the  seat  of  the  blessed,  the  throne  of  God,  where  he  mani- 

•  Sev  Vol.  r.pa^eoAT 


466  OF  Christ's  exaltAtioht. 

fests  himself,  in  a  glorious  manner,  to  his  saints  and  angels^ 
To  this  place  Christ  ascended ;  and,  in  this  respect,  it  is  not 
only  said  that  he  xuent  into  heaven,  but  that  he  was  made  higher 
than  the  heavenSy  Heb.  vii.  26.  or  that  he  ascended  far  above  all 
heavens y  Eph.  iv.  10.  Thus  it  is  said,  in  this  answer,  that  he 
went  up  into  the  highest  heaven. 

Now  that  Christ  ascended  into  heaven,  and  that  in  a  visible 
and  glorious  manner  is  evident  from  the  account  we  have  here" 
of  in  scripture :  which,  together  with  the  circumstances  that 
went  immediately  before  it,  is  what  is  next  to  be  considered. 
Accordingly  we  read,  in  scripture, 

That  when  the  eleven  disciples  were  assembled  together,  he 
came  with  a  design  to  take  his  leave  of  them ;  and,  after  hav- 
ing opened  their  understandings  that  they  might  understand  the 
scriptures^  and  had  farther  confirmed  their  faith,  by  applying 
them  to  himself,  and  had  concluded  all  those  necessary  instruc- 
tions, which  he  gave  them,  he  led  them  as  far  as  Bethany  ;  and 
then  it  is  said,  in  Luke  xxiv.  50 — 5Z.  He  lift  up  his  hands  and 
blessed  them  ;  and^  xvhile  he  blessed  them^  he  was  parted  from 
them^  and  carried  into  heaven.  But,  inasmuch  as  this  relation 
seems  somewhat  different  from  the  account  given  of  it  by  the 
same  inspired  writer,  in  Acts  i.  12.  who  observes,  that,  when 
Christ  had  ascended  into  heavea,  in  the  sight  of  his  disciples, 
they  returned  to  ferusalemyfrom  the  mount  called  Olivet^  which 
is  from  Jerusalem  a  Sabbath  day^s  journey  ;  and  therefore  it  is 
plain  that  he  ascended  into  heaven  from  that  mountain ;  how 
then  could  he  ascend  thither  from  Bethany  ?  It  is  observed, 
that  Bethany,  John  xi.  1 8.  was  about  fifteen  furlongs  from  Je- 
rusalem, and  the  mount  of  Olives  a  Sabbath-day's  journey ; 
so  that  Bethany  and  the  mount  of  Olives  seem  to  be  almost  a 
mile  distant  from  each  other :  if  Christ  ascended  from  one  of 
these  places  into  heaven,  how  could  he  then  be  said  to  ascend 
from  the  other. 

The  answer  that  may  be  given  to  this  seeming  inconsistency, 
between  these  two  accounts  of  the  place  from  whence  Christ 
ascended  into  heaven,  is,  that  the  town  of  Bethany  was  situate 
at  the  foot  of  the  mount  of  Olives ;  therefore  that  part  of  the 
mountain  that  was  nearest  to  it,  might  have  two  names,  to  wit. 
Olivet,  which  was  the  name  of  the  whole  mountain,  or  Betha- 
ny, which  denomination  it  might  take  from  the  adjoining  vil- 
lage. 

Or,  if  this  be  not  sufficient  to  account  for  the  difficulty  be- 
fore mentioned,  we  may  suppose,  that  when  the  evangelist  says^ 
in  one  of  these  places,  that  our  Saviour  led  them  out  as  far  a.^ 
Bethany.,  he  does  not  say  he  was  taken  up  into  heaven  from 
thence ;  but,  after  he  led  them  there,  he  blessed  them^  and^  xvhilt 
he  blessed  them^  he  was  parted  from  them;  therefore  it  is  proba 


of  Christ's  exaltation.  467 

We,  that,  when  he  was  come  to  Bethany  he  gave  them  an  inti- 
mation that  he  should  soon  be  received  into  heaven  ;  and,  while 
he  was  going  from  thence,  or  going  up  the  mount  of  Ohves, 
he  continued  blessing  them  ;  and,  when  he  was  come  up  to  that 
part  of  the  mount  from  whence  he  ascended,  he  /ifts  up  his 
hajids^  and  conferred  his  last  benediction  on  them,  upon  which 
he  ivas  parted  from  thcm^  and  a  cloud  received  slx\<\  conveyed  him 
to  heaven;  so  that  there  is  no  inconsistency  between  the  two 
scriptures,  as  to  the  place  from  whence  he  ascended.  It  is  far- 
ther observed,  tliat  his  ascension  was  visible ;  they  looked  sted- 
faathj  towards  heaven  as  he  went  up^  Acts  i.  10. 

From  this  account  of  Christ's  ascension  into  heaven,  we  may 
make  two  or  tliree  remarks. 

1st,  As  to  the  place  from  whence  he  ascended,  which  was 
the  mount  of  Olives,  it  may  be  observed,  that  it  was  the  same 
place  to  which  he  often  retired,  when  he  was  at  Jerusalem,  to 
converse  with  God  in  secret,  Luke  xxiii.  39.  Here  it  was  that 
he  was  in  his  agony,  ver.  44.  in  which  he  sweat  great  drops  of 
blood,  when  having  a  very  terrible  apprehension  of  the  wrath 
of  God,  which  he  was  to  bear,  as  a  punishment  due  to  our  sin, 
which  was  the  most  bitter  part  of  his  sufferings ;  and  therefore 
here  he  chose  to  begin  his  triumphs,  as  from  hence  he  ascen- 
ded into  heaven.  And  hereby  it  seems,  as  it  were,  to  give  an 
intimation  to  his  people,  that  they  ought  to  set  the  glory,  which 
they  shall  be  advanced  to,  against  the  sufferings  of  this  present 
life,  as  a  gromid  of  encouragement  and  support  to  them.  That 
place,  which,  at  one  time,  discovered  nothing  but  what  was 
matter  of  distress  and  anguish  of  spirit ;  at  another  time  opened 
a  glorious  scene  of  joy  and  happiness.  This  mountain,  which 
before  had  been  a  witness  to  that  horror  and  amazement,  in 
which  our  Saviour  was,  when  in  the  lowest  depths  of  his  hum- 
bled state,  now  represents  him  as  entering  immediately  into 
his  glory. 

The  place  in  the  mountain,  from  whence  he  ascended,  is  not 
particularly  mentioned ;  nor  is  there  any  mark  of  sanctity  put 
on  it ;  though  the  Papists  with  a  great  deal  of  superstition, 
pretend  to  discover  the  very  spot  of  ground  from  whence  our 
Saviour  ascended,  and  impose  on  those  who  will  believe  them, 
by  shewing  them  the  print  of  the  feet,  which,  they  suppose,  he 
left  behind  him  upon  the  mountain ;  in  which  place  they  have 
erected  a  church,  open  at  the  top,  to  signify  his  ascension  into 
heaven :  but  this  is  little  better  than  a  fabulous  conjecture.  It 
is  an  easy  matter  to  find  some  hollow  place,  in  any  mountain ; 
but  to  say  that  any  such  small  valley  was  made  by  our  Sa- 
viour's feet,  as  a  memorial  of  his  ascending  from  thence,  is  no- 
thing else  but  an  imposition  on  the  credulity  of  ignorant  per- 
sons, ^rithout  scripture- warrant. 


468  OF  Christ's  exaltatiok. 


2f//y,  From  what  is  said  concerning  Christ's  conversing  with 
his  disciples  about  the  things  pertaining  to  the  kingdom  of 
God,  we  may  observe,  that  the  work  he  was  engaged  in,  just 
before  his  ascension  into  heaven,  was  of  such  a  nature,  that  it  is 
a  very  desirable  thmg  for  a  person,  when  called  out  of  the  world 
to  be  found  so  doing.  Our  Saviour's  whole  conversation,  while 
on  earth,  had  some  way  or  other,  a  reference  to  the  kingdom  of 
heaven,  and  had  a  tendency  to  bring  his  people  there ;  and  this 
was  the  last  subject  that  he  conversed  with  them  about. 

3f//i/,  What  is  said  concerning  his  blessing  them  when  he 
was  parted  from  them,  was  agreeable  to  what  is  mentioned  con- 
cerning Elijah,  whose  translation  into  heaven  was  a  type  of 
Christ's  ascension  thither,  concerning  whom  it  is  said,  that  he 
bade  Elisha  ask  what  he  should  do  or  desire  of  God  for  him., 
before  he  was  taken  from  him.,  2  Kings  ii.  9.    As  the  great  de- 
sign of  our  Saviour's  coming  into  the  world,  was  to  be  a  pub- 
lick  blessing  to  his  people ;  so  the  last  thing  he  did  for  them, 
was  blessing  them,  and  that  either  by  conferring  blessedness 
upon  them,  as  a  divine  Person,  or  else  by  praying  for  a  bless- 
ing for  them  as  man,  whereby  he  gave  them  a  specimen  of  the 
work  which  he  is  engaged  in,  in  heaven,  who  ever  lives  to  make 
intercession  for  them ;  and  it  is  farther  observed,  that  he  lift  up 
his  hands.,  and  blessed  them.  Sometimes  when  persons  blessed 
others,  they  did  it  by  laying  their  hands  upon  them :  this  Ja- 
I   cob  did,  when  he  blessed  the  sons  of  Joseph,  Gen.  xlviii.  14. 
»as  a  sign  of  his  faith,  which  was  herein  expressed,  that  bless- 
ings should  descend  from  God  upon  them.   And,  when  many 
persons  were  blessed  at  the  same  time,  instead  of  laying  their 
hands  on  them,  they  sometimes  lifted  them  up ;  accordingly 
Aaron  is  said  to  lift  up  his  hands  toxvards  the  people.,  and  bless 
them.,  Lev.  ix.  22.  So  Christ  lifted  up  his  hands  when  he  blessed 
his  disciples,  as  an  external  sign  of  his  lifting  up  his  heart  to 
God,  while  he  prayed  for  the  blessings  which  they  stood  in 
need  of.   Thus  concerning  Christ's  ascension  into  heaven.      ' 

There  is  one  thing  more  mentioned  in  this  answer,  which  I 
cannot  wholly  pass  over,  namely,  that  he  did  this  as  our  Head. 
The  headship  of  Christ  is  a  circumstance  often  mentioned  by 
the  apostle  Paul,  who  supposes  him  to  stand  in  this  relation  to 
his  people,  in  every  thing  that  he  did  for  tbem  as  Mediator,  in 
which  he  is  considered  as  a  public  person,  the  Representative 
of  all  his  elect,  who  acted  in  their  name,  as  well  as  for  their 
interest ;  which  leads  us  to  consider, 

III.  That  it  was  necessary  that  Christ  should  ascend  into 
heaven  after  he  had  finished  his  work  on  earth ;  for  this  was 
an  accomplishment  of  what  was  foretold  concerning  him.  This 
the  Psalmist  mentions,  in  a  very  beautiful  and  magnificent  way. 
Lift  up  your  heads.,  0  ye  gate^y  and  be  ye  lift  up  y€  everlasthig 


pj  CHRlST'a  EXALTATION.  4^9 

doors^  and  the  Kin^  °f  S^<^^y  shall  come  ia^  Psal.  xxiv.  9.  and 
elsewhei  e  it  is  said,  Thou  hast  ascended  on  hi^h^  Psal.  Ixviii. 
18.  which  the  apostle  Paul  particularly  applies  to  his  ascension 
into  heaven,  as  a  prediction  thereof,  Eph.  iv.  8.  and  this  was 
also  signiJfiid  by  that  eminent  type  of  it,  which  was  equivalent 
to  a  prediction,  in  the  high  priest's  entering  into  the  holiest  of 
jdl,  which  the  apostle  also  speaks  of,  as  shadowing  forth  the 
same  thing,  Heb.  ix.  7",  8,  9,  11,  24. 

Moreover,  this  was  foretold  by  our  Saviour  himself,  whilst 
he  was  here  on  earth,  before  and  after  his  death,  when  he  tell* 
his  disciples,  I  go  to  prepare  a  place  for  you^  John  xiv.  2.  and, 
I  ascend  to  my  Father^  &c.  chap.  xx.  17.  so  that  there  was  really 
an  appeal  to  his  ascension  into  heaven,  as  well  as  to  his  resur- 
rection, for  the  proof  of  liis  mission,  and  his  relation  to  God, 
as  his  Father,  therefore  it  was  necessary  that  he  should  ascend 
thither.  It  was  also  necessary,  as  this  was  a  glory  promised 
him,  as  the  consequence  of  his  sufferings;  and  accordingly  it 
became  him^for  xvhom  are  all  things^  and  by  xvhom  are  all  things^ 
to  make  the  Captain  of  our  salvation  pet  feet,  through  y  or  after 
his  siifferingSy  Heb.  ii.  10. 

It  was  also  necessary  that  he  should  ascend  visibly  into  hea- 
ven, or  that  his  apostles,  who  were  to  be  witnesses  thereof,  as 
well  us  of  liis  resurrection,  should  see  him  go  thither :  for  this 
was  necessary  to  be  believed,  as  well  as  the  other,  and  what- 
ever they  were  to  give  their  testimony  to,  must  be  the  result 
of  the  fullest  conviction ;  and  therefore,  that  t}iey  might  con- 
vince the  world  that  he  was  ascended  into  heaven,  they  must 
be  qualified  to  tell  them,  that  they  saw  him  ascend  there. 

Object.  If  it  be  objected,  that,  since  they  might  give  their 
testimony  that  he  rose  again  from  the  dead,  though  they  did 
not  see  him  rise,  they  might  attest  the  truth  of  his  ascension, 
though  they  had  not  seen  him  ascend  into  heaven. 

Anszu.  To  this  I  answer.  It  is  true,  their  witness  that  he  was 
risen  from  the  dead,  was  sufficient,  though  tbey  did  not  see  him 
rise,  inasmuch  as  they  saw  him  after  he  was  risen,  and  had  un- 
deniable proofs  that  he  was  the  same  Person  that  suffered ;  yet 
there  is  a  circumstance  attending  his  ascension  into  heaven, 
which  renders  it  necessary  that  they  should  see  him  ascend 
there,  though  it  was  not  necessary  that  they  should  see  hi?n  rise 
Irom  the  dead,  in  order  to  their  giving  conviction  to  the  world 
as  to  this  matter;  for  he  did  not  design  that  they  should  see 
iiim,  after  his  ascension,  till  his  second  coming  to  receive  them 
into  heaven,  and  then  their  testimony  will  be  at  an  end  ;  and 
therefore  it  was  necessary  that  they  should  see  him  ascend.  The 
apostle  Paul,  it  is  true,  at  his  conversion,  saw  him  clothed  w  ith 
his  heavenly  glory  in  his  exalted  state ;  but  this  was  a  singular 
itnd  extraordinary  instance,  which  he  gave  his  other  disciplej^. 

Vol.  II.  3  O 


470  OF  Christ's  exaltation.         ' 

no  ground  to  expect ;  therefore,  that  they  might  want  no  quali- 
fication that  was  necessary,  in  order  to  the  fulfilling  their  testi- 
mony, he  ascended  into  heaven  visibly,  in  the  presence  of  all 
his  apostles. 

IV.  There  are  several  great  and  valuable  ends  of  Christ's 
ascension,  mentioned  in  this  answer,  some  of  which  were  glo- 
rious to  himself,  and  all  of  them  advantageous  to  his  people. 
Accordingly  it  is  observed, 

1.  That  he  triumphed  over  his  enemies ;  as  the  apostle  s^^s, 
JVheJi  he  ascended  up  on  high^  he  led  captivity  captive^  Eph.  iv. 
8.  which  is  an  allusion  to  the  solemn  triumphs  of  princes,  after 
having  obtained  some  remarkable  and  complete  victories.  Now 
the  empire  of  Satan  was  demolished,  his  prisoners  ransomed, 
and  accordingly  delivered  from  his  power;  and  the  gospel, 
which  was  to  be  preached  throughout  the  world,  was  a  public 
proclamation  of  liberty  to  captives,  and  the  opening  of  the  pri- 
son doors  to  them  that  were  bound,  Isa.  Ixi.  1.  compared  with 
Luke  iv.  18. 

2.  Christ  ascended  into  heaven,  that  he  might  receive  gifts 
for  men.  The  scripture  seems  to  distinguish  between  Christ's 
purchasing  and  his  receiving  gifts  for  men ;  the  former  was 
done  by  his  death ;  the  latter  was  consequent  on  his  ascension 
into  heaven.  There  are  two  expressions  used  relating  to  this 
matter,  namely,  that  of  the  Psalmist,  Thou  hast  received  gifts 

for  men,  Psal.  Ixviii.  1 8.  and  the  apostle's  reference  thereunto, 
when  he  says.  He  gave  gifts  unto  men,  Eph.  iv.  8.  that  is,  he 
received  gifts  for  men,  with  a  design  to  give  them  to  them, 
which  he  did,  after  his  ascension  into  heaven,  when  there  was 
a  verv  great  effusion  of  the  Spirit  on  the  gospel-church  erected, 
and  furnished  with  a  variety  of  ministers,  such  as  Apostles^ 
■prophets,  pastors,  and  teachers,  for  the  perfecting  of  the  saints, 
for  the  xvork  of  the  ministry,  for  the  edifying  of  the  body  of 
Christ,  ver.  11,  12.  which  is  a  farther  allusion  to  the  custom 
of  princes  in  their  triumphs,  on  which  occasion  they  extend 
their  royal  bounty  to  their  subjects. 

3.  Christ's  ascension  into  heaven  to  prepare  a  place  for  his 
.people,  as  he  told  them  he  would  do,  after  his  death,  John  xiv. 
2<  and  accordingly  he  is  said  to  have  entered  there  as  the  Fore- 
runner,  Heb.  vi.  20.  and  so  he  took  possession  of  those  hea- 
venly mansions  in  their  name,  to  which  he  designs,  at  last,  to 
bring  them. 

4.  It  is  farther  observed,  that  he  ascended  into  heaven,  to 
raise  up  their  affections  thither,  and  to  induce  them  to  set  their 
affections  on  things  above,  Colos.  iii.  2.  That  place  is  always 
mo^t  dear  to  us,  which  is  our  home,  our  rest,  where  our  best 
friends  reside ;  our  thoughts  are  most  conversant  about  it,  and 
•wc  are  inclined  to  desire  to  be   with  them  there;  therefore. 


o^  Christ's  exaltatio^n. 


471 


Christ's  being  in  heaven,  together  with  all  his  saints,  is  a 
motive  to  all  believers  to  have  their  co7iversatipn  in  heaven^ 
which  is  the  character  given  of  them  by  the  apostle,  Phil, 
iii.  20. 

5.  I'he  last  thing  observed  in  this  answer  is,  that  Christ  de- 
signed to  continue  in  heaven  till  his  second  coming  at  the  end 
of  the  world  ,*  as  it  is  said,  Whom  the  heavens  must  receive^  till 
the  thne  of  the  restitution  of  all  thing's.  Acts  iii.  21.  and  then 
he  will  come  again  in  this  lower  world,  not  to  reside  or  fix  his 
abode  here,  but  to  receive  his  people  into  heaven,  where  they 
shall  be  with  him  to  all  eternity,  as  it  is  said,  So  shall  zve  ever 
be  zvith  the  Lord,  1  Thes.  iv.  17.  Thus  concerning  Christ's 
exaltation  in  his  ascension  into  heaven ;  we  now  proceed  to 
consider  him, 

Secondli/,  As  exalted  in  sitting  at  the  right  hand  of  God, 
which  is  a  glory  that  was  conferred  upon  him  after  his  ascen- 
sion into  heaven.  This  is  a  figurative  way  of  speaking,  which 
the  Holy  Ghost  condescends  to  make  use  of;  and  it  cannot  be 
understood  in  any  other  sense,  since  God  being  a  Spirit,  is 
without  body,  or  bodily  parts ;  and,  being  immense,  the  hea- 
ven arid  heaven  of  heavens  cannot  contain  him,  1  Kings  viii.  27. 
therefore  it  does  not  denote  the  situation  of  Christ's  human 
jnature  in  some  particular  part  of  heaven,  but  his  being  advan- 
ced to  the  highest  honour  there.  As  the  right  hajid,  amongst 
men,  is  used  to  signify  some  peculiar  marks  of  honour  con- 
ferred on  them  who  are  seated  there ;  thus  when  Bathsheba 
went  in  unto  king  Solomon,  he  caused  a  seat  to  be  set  for  her, 
and  she  sat  at  his  right  hand,  chap.  ii.  19.  So  when  Christ  is 
said  to  sit  on  the  right  hand  of  the  throne  of  the  Majesty  in  the 
heavens,  Heb.  viii.  1.  it  denotes  the  highest  degree  of  honour 
conferred  on  him,  as  Mediator ;  and  particularly  his  sitting 
there  denotes, 

1.  That  glorious  rest  which  he  enjoys,  after  having  sustain- 
ed many  labours  and  afflictions  in  this  world;  a  sweet  repose, 
and  perfect  deliverance  from  all  those  things  which  formerly 
tended  to  make  him  uneasy,  while  in  his  way  to  it. 

2.  It  also  implies  that  honour  and  supreme  authority  wliich 
he  is  invested  with.  Others  are  represented  as  servants  stand? 
ing  in  the  presence  of  God;  accordingly  it  is  said,  Thousand 
thousands  ministered  unto  him,  and  ten  thousand  times  ten 
thousand  stood  before  him,  Dan.  vii.  10.  but  Christ  is  distin- 
guished from  them  all  by  this  mark  of  regal  dignity,  in  that  he 
sits  and  rules  upon  his  throne,  Zech.  vi.  13.  Thus  the  apos- 
tle says,  concerning  him,  that,  having  purged  our  sins,  he  sat 
down  on  the  right  hand  of  the  Majesty  on  high,  intimating, 
that  he  was  made  so  much  better  than  the  angels,  as  he  hatft^ 


472  OF  dHRIST  S  INTERCESSION. 

By  inheritance^  obtained  a  more  excellent  name  than  ihei/^  Heb, 
i.  3,  4.  which  he  farther  proves,  when  he  says,   To  which  of 
the  angels^  said  he,  at  any  time,  sit  on  my  right  hand  t^U  J  make 
thine  enemies  thy  footstool,  ver.  13. 

3.  It  also  signifies  the  perpetuity,  or  eternal  duration  of  his 
Mediatorial  glory  and  authority,  as  to  sit,  in  scripture,  often 
signifies,  to  abide :  but  this  has  been  before  considered,  when 
we  spake  concerning  the  eternity  of  Christ's  kingdom  *. 
There  are  other  things,  mentioned  in  this  answer,  which  are 
the  fruits  and  effects  of  Christ's  sitting  at  the  right  hand  of 
God,  to  wit,  the  exercise  of  his  power  over  all  things  in  hea- 
ven and  earth  ;  and,  as  the  consequence  thereof,  gathering  and 
defending  his  church,  subduing  their  enemies,  and  furnishing 
his  ministers  with  gifts  and  graces:  but  these  will  be  more 
particularly  insisted  on,  under  a  following  answer,  in  which  we 
shall  be  led  to  speak  concerning  the  special  privileges  of  the^ 
f  isible  church  f.  Therefore  what  we  are  next  to  consider  is, 
that  Christ,  as  sitting  at  the  right  hand  of  God,  makes  inter- 
cession for  his  people. 


Quest.  LV.  Hoxv  doth  Christ  make  intercession .? 

Answ.  Christ  raaketh  intercession,  by  his  appearing  in  our 
nature,  continually  before  the  Father  in  heaven,  in  the  merit 
of  his  obedience  and  sacrifice  on  earth,  declaring  his  will  to 
have  it  applied  to  all  believers,  answering  all  accusations 
against  them,  procuring  for  them  quiet  of  conscience,  not- 
withstanding daily  failings,  access  with  boldness  to  the 
throne  of  grace,  and  acceptance  of  their  persons  and  services. 

THE  intercession  of  Christ,  as  has  been  observed,  under 
a  foregoing  answer,  is  a  branch  of  his  priestly  office,  and 
is  founded  on  his  satisfaction.  The  reason  why  it  is  mention- 
tioned  in  this  place,  after  we  have  had  an  account  of  his  death, 
resurrection,  and  ascension  into  heaven,  is,  as  I  conceive,  be- 
cause the  apostle  lays  down  these  heads  in  the  same  order, 
when  he  speaks  of  them.  It  is  Christ  that  died,  yea,  rather  that 
is  risen  again,  xvho  is  even  at  the  right  hand  of  God,  who  also 
makcth  intercession  for  us,  Rom.  viii.  34.  In  speaking  con- 
cerning Christ's  intercession, 

I.  We  shall  consider  the  necessity  thereof;  and  that, 
1.  Because  this  was  foretold  and  typified.     It  was  predict- 
ed, concerning  him,  that  he  should  make  intercession  for  trans- 
gressors^ Isa.  liii.  12.  and  elsewhere  God  the  Father  is  re- 

*  See  Page  393.  f  See  Quest.  IxJi,  Ixiii; 


OF  Christ's  intercession.  473 

presented,  as  saying  to  him,  Ask  ofme^  arid  1  ukall  give  thee 
-the  heathen  for  thine  inhentanee,  and  the  uttermost  parts  of  the 
earth  for  thi/ possession,  Psal.Vu  8.  which  woi-ds,  though  they 
contain  the  form  of  a  command,  are,  doubtless,  a  prediction 
relating  to  this  matter,  whereby  it  is  intimated,  that  the  glori- 
ous success  of  the  gospel,  when  preached  to  the  world,  should 
not  only  be  the  purchase  of  his  death,  but  the  consequence  of 
his  intercession;  and  what  Elihu  speaks  of  an  advocate,  as 
pleading  the  cause  of  a  poor  afflicted  person,  and  saying,  De- 
liver  him  from  g-oing  down  to  the  pit;  I  have  found  a  ransom; 
and  as  it  is  farther  added ;  He  shall  pray  unto  God,  and  he  shall 
he  favourable  to  him,  and  he  shall  behold  his  face  with  joy ;  for 
he  will  render  unto  man  his  righteousness.  Job  xxxiii.  23,  24, 
26.  seems  rather  to  be  understood  of  Christ  them  any  other ; 
for  it  is  most  agreeable  to  the  character  given  him  of  a  mes- 
senger with  him,  and  an  interpreter  one  among  a  thousand,  and 
his  being  gracious  unto  him,  when  he  thus  makes  intercession 
for  him. 

Moreover,  when  the  Psalmist  represents  him,  as  saying, 
concerning  his  enemies,  I  xvill  not  take  up  their  names  into  mtf 
lips,  Psal.  xvi.  4.  it  plainly  intimates  his  design  to  intercede 
for  all  others,  namely,  for  his  people.  And  that  David  does 
not  here  speak  in  his  own  person,  but  in  the  person  of  Christ, 
is  very  evident,  because  it  was  his  duty,  in  common  with  all 
mankind,  to  pray  for  his  enemies ;  and  therefore  he  speaks  of 
another  sort  of  intercession,  viz.  Christ's,  that  which  is  differ- 
ent from  that  which  one  man  is  obliged  to  make  for  another. 
This  appears,  in  that,  in  some  following  verses,  we  have  a  pre- 
diction of  his  rising  from  the  dead  before  he  saw  corruption, 
as  it  is  particularly  applied  to  him  in  the  New  Testament, 
Acts  ii.  31. 

And  to  this  we  ma}^  add  ;  that  as  Christ's  intercession  was 
expressly  foretold  by  the  prophets ;  so  it  was  typified  by  the 
High  Priest's  entering  every  year  into  the  holy  of  holies,  with 
blood  and  incense,  to  appear  before  God  in  the  behalf  of  the 
people,  as  making  intercession  for  them.  This  is  expressly 
applied  to  Christ,  as  the  anti-type,  and  his  entering  into  hea- 
ven; now  to  appear  in  the  presence  of  God  for  us,  Heb.  ix.  7, 
9.  compared  with  ver.  11,  12,  24. 

2.  Christ's  intercession  was  necessary,  as  the  condition  of 
fallen  man  required  it.  Some  have  been  ready  to  conclude, 
that,  by  reason  of  that  infinite  distance  there  is  between  God 
and  man,  it  was  necessary  that  there  should  be  an  advocate  to 
procure  for  him  a  liberty  of  access  to  God :  but  that  does  not 
evidently  appear,  for  as  we  have  no  ground  to  conclude,  that 
the  holy  angels,  though  infinitely  below  him,  are  admitted  into 


474  OF   CHFvIST  S  1NTERQES3I0K. 

his  presence,  or  made  partakers  of  the  blessings,  that  are  the 
result  thereof,  by  the  intervention  of  an  advocate,  or  inters 
cessor,  with  him,  in  their  behalf;  so  man  would  not  have  stood 
in  need  of  a  Mediator,  or  advocate,  to  bring  him  into  the  pre- 
sence of  God,  or  plead  his  cause,  any  more  than  he  would  have 
needed  a  Redeemer,  had  he  not  fallen :  but  his  present  cir- 
cumstances require  both  j  it  is  necessary  therefore  that  Christ 
should  intercede  for  him. 

(1.)  Because,  being  guilty,  he  is  rendered  unworthy  to  come 
into  the  presence  of  God,  and  actually  excluded  from  it ;  as 
the  Psalmist  says,  Thoti  art  not  a  God  that  hast  pleasure  in 
imckedness  ;  neither  shall  evil  dxvell  with  thee.  The  foolish  shall 
not  stand  hi  thy  sight ;  thou  hatest  all  xvorkers  of  iniquity, 
Psal.  V.  4,  5.  This  punishment  is  the  immediate  consequence 
of  guilt,  whereby  the  sinner  is  exposed  to  the  curse  of  God, 
wdiose  holiness  obliges  him  to  order  such  to  depart  from  him. 
Moreover,  there  is  a  servile  fear,  or  dread  of  him,  as  a  con- 
suming fire  that  attends  it ;  upon  which  account,  he  desires 
rather  to  fly  from,  than  to  have  access  to  him ;  therefore  he 
needs  an  intercessor  to  procure  this  privilege  for  him. 

(2.)  There  are  many  accusations  brought  in  against  him,  as 
a  ground  and  reason  why  he  should  be  excluded  from  the  di- 
vine favour,  and  not  have  any  saving  blessings  applied  to  him, 
which  must  all  be  answered ;  and  therefore  there  is  need  of  an 
advocate  to  plead  his  cause. 

II.  None  but  Christ  our  great  Mediator  and  advocate,  is 
fit  to  manage  this  important  work  for  us.  We  cannot  plead 
our  own  cause ;  for  guilt  stops  our  mouths,  as  well  as  renders 
us  unworthy  of  any  blessing  from  God.  And  it  is  certain 
that  no  mere  creature  can  do  this  for  us ;  for  none  can  speak 
any  thing  in  their  favour,  who  are  under  a  sentence  of  con- 
demnation, unless  an  expedient  were  found  out  to  bring  them 
into  a  state  of  reconciliation  with  God,  for  that  would  tend  to 
the  dishonour  of  his  justice ;  and  none  can  plead  for  any  bles- 
sing to  be  bestowed  on  them,  but  he  who  v/as  able  to  make 
atonement  for  them,  which  no  mere  creature  could  do,  since 
the  greatest  price,  that  he  can  give,  is  far  from  being  of  in- 
finite value :  but  such  a  price  as  this  Christ  has  laid  down,  as 
has  been  before  considered,  in  speaking  concerning  his  priest- 
ly office;  and  therefore  he  alone  is  fit  to  be  an  advocate,  or 
intercessor,  for  his  people ;  which  leads  us  to  consider, 

III.  That  Christ  is  his  people's  advocate,  or  makes  inter- 
cession for  them.  This  appears  from  several  scriptures ;  thus 
it  is  said.  He  ever  liveth  to  make  intercession  for  them.,  Heb. 
vii.  25.  ?cndwe  have  mi  Advocate  with  the  father ^  fesus  Chrhti 
the  righteous^  1  John  ii.  1. 


OF  CTIRIST^S  INTERCESSION.  475 

1.  Christ  is  represented  as  making  intercession  for  his  peo- 
ple before  his  incarnation;  as  when  it  is  said,  Zech.  iii.  2.  The 
Lord  said  unto  Satan,   The  Lord  rebuke  thee^  0  Satan  *. 

2.  After  his  incarnation,  he  interceded  for  his  people  in  his 
human  nature ;  and  while  he  was  here  on  earth,  he  did  it  a- 
greeably  to  that  state,  in  which  he  then  was,  though  the  effi- 
cacy of  his  intercession  depended  on  his  compleating  the  work 
of  our  redemption,  which  was  not  done  before  he  arose  from 
the  dead ;  in  which  respect,  there  was  something  proleptical  in 
his  intercession  then,  as  well  as  when  he  is  represented  as 
making  intercession  before  his  incarnation ;  therefore, 

3.  As  the  price  of  redemption  was  not  fully  paid  till  his 
state  of  humiliation  was  at  an  end,  upon  which  account  he  is 
generally  styled  a  consummate  Mediator  fi-om  that  time,  when 
he  was  made  perfect  through  sufferings,  Heb.  ii.  10.  so  he  was, 
after  that,  a  compleat  advocate,  or  intercessor,  for  his  people  ; 
in  which  respect,  he  is  said,  in  a  way  of  eminency,  to  make 
intercession  for  them,  after  his  death,  resurrection,  and  ascen- 
sion into  heaven,  in  his  glorified  state,  in  which  he  manages 
their  cause  with  an  advantageous  plea,  which  he  could  not  use, 
while  here  on  earth ;  for  then  he  had  not  accomplished  his 
work  of  redemption,  and  therefore  could  only  plead  the  pro- 
mise made  to  him,  upon  condition  of  his  bringing  that  work 
to  perfection,  which  was  then  only  begun.  And  also  what- 
ever act  of  worship  he  then  performed,  it  was  agreeable  to  that 
state  of  humiliation,  in  which  he  was  :  but  now  he  is  in  hea- 
ven, and  consequently  his  work  of  redemption  finished  j  he 
pleads  his  absolute  and  actual  right  to  receive  those  blessings 
for  his  people,  and  apply  them  to  them,  which  God  before  had 
promised  in  the  covenant  of  redemption;  and  this  he  does 
with  those  cireumstances  of  glory,  that  are  agieeable  to  his 
exalted  state,  as  sitting  at  God's  right  hand,  and  having  such 
visible  marks  of  the  divine  favour,  that  nothing  can  be  denied 
him  that  he  asks  for.  It  is  true,  while  he  was  here  on  earth, 
he  says.  Father  I  thank  thee,  that  thou  hearest  me  always,  &c. 
John  xi.  41,  42.  which  he  might  well  say,  inasmuch  as  there 
was  sufficient  security,  or  ground  to  conclude,  that  he  could 
not  fail  in  the  work  which  he  was  engaged  in,  so  as  to  leave  it 
incomplete.  How  much  more  may  he  say  this,  when  he  is  in 
his  exalted  state,  and  pleads  as  one  that  lias  brought  the  work 
he  came  into  the  world  about,  to  perfection  ? 

•  Christ  did  not  intercede  for  his  church  before  /lis  incarnation  formally,  inaa- 
much  as  it  is  inconsistent -with  /lis  divine  nature  to  pray;  prayer  being  an  act  of 
Ivor  ship;  but  virtually,  by  tvhich  toe  arc  to  understand  that  all  the  blessintrs  ivhich 
the  church  then  enjoyed,  iverc  fuundfd  on  the  sacrifice,  xohich,  in  the  fulness  of  time, 
he  designed  to  offer  ;  and  this  is,  by  a  pro'."psis,  represented  as  though  it  had  been 
then  done,  in  the  same  sense  as  he  is  eketvhere  said  to  be  the  Lamb  slain,  from  the 
l"i»unflation  of  the  world.     See  page  297.  . 


4t^  QF  ilHRIST's  INTERCESSION* 

And  to  this  kt  me  add,  that  he  will  intercede  for  his  peor 
pie  for  ever,  as  he  shall  always  continue  in  this  exalted  state. 
And,  indeed,  it  cannot  be  otherwise ;  if  Christ's  presence  in 
heaven  be  a  full  and  comprehensive  plea  for  all  the  blessings 
we  enjoy  or  hope  for ;  then  so  long  as  he  shall  abide  there,  he 
will  intercede  for  us,  and  that  will  be  for  ever.  That  this 
may  farther  appear,  let  it  be  considered;  that  the  sacrifice, 
which  he  offered  for  his  people  while  on  earth,  procured  for 
them  not  only  the  blessings  they  enjoy  in  this  world,  but  those 
that  they  shall  be  possessed  of  in  heaven.  And  as  his  bein^ 
received  into  heaven  was  a  convincing  evidence,  that  what  he 
did  and  suffered,  before  he  went  thither,  was  accepted,  and 
deemed  effectual  to  answer  all  the  valuable  ends  thereof ;  so 
his  continuance  there  will  remain  a  standing  and  eternal  evi- 
dence thereof;  which  contains  in  it  the  nature  of  a  plea.  But 
this  respects  not  only  the  blessings  thay  now  enjoy,  but  all  that 
they  hope  for,  therefore  their  eternal  happiness  is  founded 
thereon;  which  is  what  the  apostle  principally  intends,  when 
he  says,  He  ever  hveth  to  make  mtercessiori  for  tliem^  Heb. 
vii.  25. 

IV.  We  shall  now  consider  the  difference  between  Christ's 
intercession  for  us  with  the  Father,  and  our  praying  for  our- 
selves, or  others,  and  that  when  we  address  ourselves  either 
to  men  or  God. 

1.  When  we  intercede  with  men  to  obtain  some  favour  from 
them,  we  hope,  either  by  our  arguments,  or  importunity,  or 
at  least,  by  our  interest  in  them,  or  some  obligation  which  we 
have  laid  them  under,  to  persuade  them  to  alter  their  minds, 
as  we  are  treating  with  mutable  creatures.  But  this  is  by  no 
means  applicable  to  Christ's  intercession,  in  which  he  deals 
with  an  unchangeable  God,  who  has,  in  various  instances,  de- 
clared his  love  to,  and  willingness  to  save  all  those,  whose 
salvation  he  intercedes  for;  in  which  sense  we  are  to  under- 
stand our  Saviour's  words,  I  say  not  unto  you.,  that  J  will  pray 
the  Father  for  you  ;  for  the  Father  himself  loveth  you,  John 
xvi.  26,  27. 

Moreover,  when  we  intercede  with  men  for  any  favour,  we 
don't  usually  present  any  price  paid  by  us  for  the  benefit  w€ 
intercede  for ;  but  Christ  in  interceding^  for  his  people,  pre- 
sents the  merit  of  his  obedience  and  sacrifice,  which  is  the  only 
thing  that  renders  it  effectual. 

2.  When  we  pray  to  God  for  ourselves,  or  others,  this  dif- 
fers from  Christ's  intercession,  in  that  we  present  ourselves 
and  our  petitions  to  him  in  the  name  of  Christ,  and  hope  for 
a  gracious  answer,  in  the  virtue  of  his  mediation  and  righte- 
ousness ;  so  that  our  access  to  God  is  mediate,  Christ's  im- 
mediate.     We  plead  vrhat  he  hath  done  for  us,  as  our  Surety  i 


OF  Christ's  intercessicu*.  477 

and  not  any  thing-  done  by  ourselves ;  but  he  pleads  what  was 
done  bv  himself.  We  acknowledge,  in  all  our  supplications, 
that'we  are  unworthy  of  the  least  of  his  mercies ;  whereas  he 
appears  in  our  behalf  before  God,  as  one  who  is  worthy  to 
have  that  granted  which  he  pleads  for. 

V.  We  shall  now  consider  how  Christ  makes  intercession ; 
and  it  is  observed,  that  he  does  this, 

1.  By  his  appearing  in  our  nature  continually  before  the  Fa- 
ther in  heaven,  in  the  merit  of  his  obedience  and  sacrifice  on 
earth.  This  is  taken  from  the  practice  of  attornies,  or  advo- 
cates, in  civil  courts,  when  a  cause  is  to  be  tried,  in  which 
case  the  plaintiff  or  defendant  does  not  appear  himself,  but  his 
advocate  appears  for  him :  thus  Christ  appears  in  the  presence  of 
God  for  us.  This  virtually  includes  in  it  the  nature  of  a  plea.  For 
the  understanding  of  which,  let  it  be  considered,  that  as  God 
cannot,  consistently  with  the  glory  of  his  divine  perfections, 
save  any  of  the  fallen  race  of  mankind,  upon  any  other  condi- 
tion, than  that  satisfaction  should  be  given  to  his  justice,  and 
such  a  price  of  redemption  paid,  as  tended  to  secure  the  glory 
of  his  holiness,  and  other  perfections,  he  has,  in  his  eternal 
covenant  with  the  Son,  promised,  that  if  he  would  perform 
this  work,  then  he  would  bring  his  people  to  glory.  Christ, 
on  the  other  hand,  undertook  it  with  this  encouragement,  that, 
when  he  had  perfected  it,  he  should  be  received  into  glory,  as 
a  public  testimony  that  justice  was  fully  satisfied;  therefore 
his  being  set  at  God's  right  hand,  in  heavenly  places,  as  the 
consequence  thereof,  is  a  convincing  evidence,  to  angels  and 
men,  that  his  work  is  brought  to  perfection.  Accordingly  his 
being  there,  or  appearing  in  heaven,  contains  in  it  the  nature 
of  a  plea ;  more  especially  if  we  consider  him  as  appearing 
there  as  our  Head  and  compleat  Redeemer,  who  has  finished 
the  work  which  he  came  into  the  world  about.  This  I  take 
to  be  the  principal  idea  in  Christ's  intercession. 

If  it  be  farther  enquired,  whether  he  makes  use  of  a  voice, 
as  we  do,  when  we  pray  for  ourselves,  or  others  ?  I  dare  not 
deny  that  he  does,  since  he  made  use  of  words  when  he  pray- 
ed for  his  people  on  earth ;  which  was  a  short  specimen  of  his 
intercession  for  them  in  heaven  :  but  yet  it  must  be  considered, 

(1.)  That  it  is  impossible  for  words  to  express  the  particu- 
lar necessities  of  every  one,  whom  he  appears  for  in  heaven, 
at  the  same  time ;  and  to  suppose  that  Christ  represents  the 
case  of  one  at  one  time,  and  another  at  another,  as  we  do  when 
we  prav  for  different  persons,  is  hardly  sufficient  to  answer 
all  the  valuable  ends  of  his  intercession,  for  all  his  people  at 
all  times  ;  neither  are  we  to  suppose,  since  the  human  nature 
of  Christ  is  not  omniscient,  that  he  has  therein  a  comprehen- 
sive view,  at  once,  of  all  the  particular  necessities  of  his  peo- 

VoL.  II.  3  P 


4rs  OF  Christ's  iktercessiok. 

pie,  for  that  would  be  to  confound  his  human  nature  with  his 
divine ;  and  it  is  only  in  the  human  nature  that  he  prays, 
though  the  efficacy  of  this  prayer  is  founded  on  the  infinite 
value  of  his  oblation  performed  therein,  which  was  the  re- 
sult of  its  union  with  the  divine,  as  has  been  before  observed*; 
therefore, 

(2.)  When  Christ  is  said  to  make  use  of  words  in  interce- 
ding lor  his  people,  these  are  principally  to  be  considered,  as 
expressive  of  their  wants  and  infirmities  in  a  general  way  j  so 
that  a  few  comprehensive  words  may  include  in  them  the 
general  idea  of  those  things  that  are  common  to  them  all.  In 
this  respect,  I  am  far  from  denying  that  Christ,  in  interceding 
for  his  people,  makes  use  of  words ;  but,  when  we  consider 
his  being  in  heaven,  or  appearing  in  the  presence  of  God  in  the 
behalf  of  his  people,  as  virtually  containing  (as  was  before 
hinted)  the  nature  of  a  plea,  this  extends  itself  to  every  par- 
ticular necessity  of  those  for  whom  he  intercedes  at  all  times. 

2.  It  is  farther  observed,  that  Christ,  in  making  intercession, 
declares  hi?  will  to  have  the  merit  of  his  obedience  and  sacri- 
fice applied  to  all  believers :  thus  he  says,  Father^  J  will  that 
the]!  fi^'^o  xvhom  thou  hast  given  me  be  with  me  where  lom^  that 
they  may  behold  my  glory ^  &c.  John  xvii.  24.  in  which  he  does, 
as  it  were,  make  a  demand  of  M'hat  is  due  to  him,  in  right  of 
his  purchase ;  and  so  it  is  distinguished  from  a  supplication, 
or  entreaty,  that  God  would  bestow  an  unmerited  favour.  All 
our  prayers,  indeed,  are  supplications,  that  God  would  bestov^ 
upon  us  undeserved  blessings  ;  but  Christ's  prayer  is  a  kind  of 
demand,  of  a  debt  due  to  him  pursuant  to  the  merit  of  his 
obedience  and  sufferings.  Moreover,  this  mode  of  speaking 
may  be  farther  understood,  as  containing  an  intimation  of  his 
divine  will,  to  have  what  he  purchased,  in  his  human  nature, 
applied  to  his  people ;  though  this  is  rather  a  consequence  of 
his  intercession,  than,  properly  speaking,  a  formal  act  thereof. 

3.  It  is  farther  observed,  that  he  intercedes  for  his  people, 
by  answering  all  accusations  that  may  be  brought  in  against 
them :  thus  the  apostle,  Rom.  viii.  ZZ^  34.  supposes  a  charge 
to  have  been  brought  in  against  God's  elect,  and  that  they 
were  under  a  sentence  of  condemnation  ;  and  shews  how  this 
sentence  is  reversed  by  the  death  of  Christ;  and  the  charge 
answered  by  his  intercession.  If  Ave  consider  the  many  things 
laid  to  the  charge  of  God's  elect,  either  by  the  world,  satan, 
or  their  own  consciences,  these  are  supposed  to  be  either  fal&t; 
or  true.  What  is  falsely  alleged,  Christ,  as  their  Advocate, 
answers,  by  denying  the  charge,  and  undertakes  to  vindicate 
them  from  it :  but  Avhen  the  thing  laid  to  their  charge  is  un- 
deniably true;  as,  for  instance,  that  they  are  sinners,  and  hav(^ 

♦  See  Page  235. 


OF  Christ's  intercession,  479, 

thereby  contracted  guilt,  and  deserve  to  be  for  ever  banished 
from  tiie  j^resence  ol  God ;  this  Christ  undertakes  to  answer,^ 
no  otherwise  than  by  pleading  the  merit  of  his  obedience  and 
satisfaction,  -whereby  they  obtain  remission  of  sins  and  a  right 
to  eternal  life. 

VI.  Christ,  by  his  intercession,  procures  for  his  people 
many  valuable  privileges,  three  of  which  are  mentioned  in 
this  answer. 

(1.)  Quiet  of  conscience,  notwithstanding  daily  failings. 
This  supposes,  that  the  best  believers  on  earth,  by  reason  of 
the  remainders  of  indwelling  corruption,  are  liable  to  many 
sinful  infirmities ;  as  it  is  said,  There  is  not  a  Just  man  upon 
earth,  that  doth  good  and  sinneth  not,  Eccles.  vii.  20.  and.  If 
ive  say  xve  have  no  sin,  zue  deceive  ourselves,  and  the  truth  is 
not  in  us,  1  John  i.  8.  And  these  have  a  proportionable  de- 
gree of  guilt  attending  them ;  and  this  guilt  has  a  tendency  to 
make  the  conscience  uneasy,  unless  we  have  an  Advocate,  who 
has  a  sufficient  plea  to  allege  in  our  defence  :  but  such  an  one 
is  Christ,  and  consequently  his  intercession  procures  for  us 
this  privilege  ;  If  any  man  sin  xve  have  an  Advocate  with  the 
Father,  Jesus  Christ  the  righteous,  chap.  ii.  1. 

(2.)  He  also  procures  for  us  access,  Avith  boldness,  to  the 
throne  of  grace.  As  sin  renders  us  guilty  ;  so  guilt  exposes  us 
to  fear,  and  a  dread  of  coming  before  the  throne  of  God,  as  a 
God  of  infinite  holiness  and  justice  :  but  when  he  is  represeiit- 
cd  as  sitting  on  a  throne  of  grace,  as  the  consequence  of  Christ's 
death  and  intercession,  our  servile  fear  is  i^emoved,  and  we 
are  encouraged,  as  the  apostle  says,  to  come  boldly  unto  the 
throne  of  grace,  that  rue  may  obtain  mercy,  and  find  grace  to 
help  in  time  of  need,  Heb.  iv.  16. 

(o.)  Another  consequence  of  Christ's  intercession  is,  the  ac- 
ceptance of  our  persons  and  services ;  first,  of  our  persons, 
then  of  our  services  ;  as  it  is  said.  The  Lord  had  respect  unto 
Abel,  and  to  his  offering.  Gen.  iv.  4.  The  acceptance  of  our 
persons  is  a  branch  of  our  justification,  which  is  fouiided  on 
Christ's  sacrifice  and  intercession,  as  it  is  said.  He  hath  made 
us  accepted  in  the  beloved,  Eph.  i.  6.  And  the  acceptance  of 
our  services,  which  are  performed  by  faith,  supposes  the  re- 
moval of  the  guilt  that  attends  them,  by  reason  of  our  sinful 
infirmities :  thus  God's  people  are  called  an  holy  priesthood, 
and  said  to  offer  up  spiritual  sacrifices  acceptable  to  God  by  Je- 
sus Chri.st,  1  Pet.  ii.  5. 

VII.  Let  us  consider  how  Christ's  intercession  ought  to  be 
improved  by  us. 

1.  It  is  a  great  remedy  against  those  desponding  or  des- 
pairing thoughts,  which  we  are  sometimes  liable  to,  by  reason 
of  the  guilt  of  sin,  when  charged  on  our  consciences ;  in  which 


480         OF  Christ's  coming  to  judge  the  world. 

case,  we  should  give  a  check  to  ourselves,  and  say,  with  the 
Psalmist,  Why  art  thou  cast  do7vny  0  my  soul?  and  why  art 
thou  disquieted  within  7ne  P  Psal.  xlii.  10.  Why  should  we 
entertain  such  sad  and  melancholy  thoughts,  especially  if  Christ 
intercedes,  on  our  behalf,  for  the  forgiveness  of  all  our  sins  ? 
and  our  sincere  repentance,  together  with  the  exercise  of  those 
other  graces,  that  accompany  it,  will  afford  us  an  evidence  of 
our  interest  in  this  privilege,  which  will  be  an  expedient  to 
raise  our  dejected  spirits,  and  fill  us  with  the  joy  of  his  sal- 
vation. 

2.  Christ's  intercession  is  to  be  improved  by  us,  as  an  en- 
couragement to  prayer ;  and,  as  a  farther  ground,  to  conclude, 
that  our  poor,  broken,  imperfect  breathings,  shall  be  heard  and 
answered  for  his  sake,  who  pleads  our  cause. 

3.  This  is  a  great  inducement  to  universal  holiness,  when 
we  have  ground  to  conclude,  that  those  services,  that  are  per- 
formed to  his  glory,  shall  be  accepted,  upon  the  account  of  his 
intercession. 


Quest.  LVI.  How  is  Christ  to  be  exalted  in  his  coming- ag-ain 
to  Judge  the  world? 

Answ.  Christ  is  to  be  exalted  in  his  coming  again  to  judge 
the  world,  in  that  he,  who  was  unjustly  judged  and  con- 
demnejil  by  wicked  men,  shall  come  again  at  the  last  day,  in 
great  power,  and  in  the  full  manifestation  of  his  own  glory, 
and  of  his  Father's,  with  all  his  holy  angels,  with  a  shout, 
with  the  voice  of  tlie  arch-angel,  and  with  the  trumpet  of 
God,  to  judge  the  world  in  righteousness. 

OUR  Saviour  being  in  his  exalted  state,  is  to  continue  at 
the  right  hand  of  God,  till  he  has  finished  the  remaining 
part  of  his  work,  in  the  application  of  redemption,  and,  by  his 
Spirit,  in  the  methods  of  his  providence  and  grace,  brought  in 
the  whole  number  of  the  elect;  after  which  follows  another 
branch  of  his  Mediatorial  glory,  when  he  shall  come  again  to 
judge  the  world  at  the  last  day,  which  is  the  subject  matter  of 
this  answer.  For  the  understanding  of  which,  let  it  be  con- 
bidered, 

I.  That  though  he  was,  before  this,  solemnly  invested  with 
a  power  of  exercising  judgment,  and  is  continuall)'  distribu- 
ting rewards  and  punishments  in  the  course  of  his  providence; 
yet  the  full  manifestation  of  his  glory,  as  Judge  of  quick  and 
dead,  and  that  in  a  visible  manner  in  his  human  nature,  is  de- 
ferred till  the  last  day.  Though  he  be  now  known  by  the 
judgments  that  he  executes,  which  are  oftentimes  attended  with 


OF  chuist's  coming  to  judge  the  world.         481' 

wonderful  displays  of  his  divine  glory  ;  and,  though  the  eternal 
state  of  all  men  be  fixed  by  him  at  their  death,  at  which  time 
a  particular  judgment  is  passed  on  them  by  him,  as  the  apos- 
tle says,  It  IS  appointed  unto  nie7i  once  to  die,  a7id  after  this  the 
judgmetit^  Heb.  ix.  27.  yet  this  is  done  without  those  external 
and  visible  marks  of  glory  in  his  human  nature,  with  which  he 
shall  appear  in  the  end  of  time.  This  is  styled,  The  last  day^ 
John  xi.  24.  chap.  xii.  48.  and,  in  that  respect,  that  measure 
of  duration,  which  we  generally  call  time,  will  be  ended,  and 
another,  which  is  distinguished  from  it,  which,  by  reason  of 
its  having  no  end,  is  called  eternity,  shall  commence ;  not  that 
it  is  like  eternity  of  God,  without  succession :  but  some  think 
it  differs  from  time,  principally  in  this,  that  it  shall  not  be  des- 
cribed by  the  same  measures  that  it  now  is ;  nor  shall  the  mo- 
tion of  the  heavenly  bodies  produce  those  effects  which  they 
do,  in  the  frame  of  nature,  whereby  the  various  changes  of 
seed-time  and  harvest,  summer  and  winter,  day  and  night  fol- 
low each  other  in  their  respective  courses. 

Some,  indeed,  think  that  this  is  called  a  day^  in  the  same 
sense  as  the  present  season,  or  dispensation  of  grace,  is  some- 
times called  the  sinner's  day^  Luke  xix.  42.  or  the  day  of  God's 
patience,  and  long-suffering.  And  when  this  shall  be  at  an 
end,  and  the  gospel,  which  is  compared  to  a  glorious  light, 
that  shines  therein,  shall  be  no  longer  preached,  the  end  there- 
of being  fully  answered,  this  may  well  be  styled  the  last  day, 
when  Christ  shall  come  to  judgment. 

II.  This  glorious  appearing  of  Christ  to  judge  the  world,  is 
set  in  opposition  to  that  part  of  his  state  of  humiliation,  in 
which  he  was  unjustly  judged  and  condemned  by  wicked  men, 
and  is  designed  to  aggravate  the  crime  of  those,  at  whose  tri- 
bunal he  stood,  who,  though  he  then  told  them  of  this  matter, 
namely,  that  he7-eafter  they  should  see  the  Son  of  man  sitting'  on 
the  right  hand  of  power ^  and  coming  in  the  clouds  of  heaven^ 
Matt.  xxvi.  64.  yet  they  believed  him  not.  And  this  may  also 
be  considered,  as  set  in  opposition  to  all  that  contempt,  which 
his  name,  interest,  and  gospel,  daily  meet  with,  in  an  ungodlv 
world,  whereby  he  is,  as  it  were,  judged  and  condemned  afresh, 
and  the  unjust  sentence  that  was  passed  upon  him,  in  effect, 
approved  of;  from  all  which,  Christ  shall  be  for  ever  vindica- 
ted, when  his  glory  shines  forth  in  a  most  illustrious  manner, 
as  calling  the  whole  world  to  stand  at  his  tribunal,  and  reward- 
ing every  one  according  to  their  works. 

III.  The  time  when  Christ  shall  thus  come  to  judge  the 
world,  is  unknown,  either  by  angels  or  men;  and,  indeed,  our 
Saviour  himself,  while  here  on  earth,  speaks  of  this,  as  a  se- 
cret, that  had  not  been  made  known  to  him,  as  man,  Mark  xiii. 
32.  and  the  reason  why  God  has  thus  concealed  it,  is  because 


482  OF  CHRIST^S  COMING  TO  JUDGE  THE  WORLD. 

he  would  not  give  occasion  to  any  to  indulge  the  least  degree 
ot  carnal  security,  (for  the  same  reason  that  he  has  not  made 
known  to  us  the  term  or  bounds  of  life)  but  that  we  may  be 
ah7ays  ready  for  his  coming.  Therefore  we  cannot  but  reckon 
it  an  instance  of  unwarrantable  presumption  in  several  Jewish 
writers,  and  some  of  the  Fathers  after  them,*  to  suppose,  a^ 
they  do,  that  the  world  shall  continue  six  thousand  yeai-s,  from 
the  creation ;  and  that,  as  it  was  made  in  six  days,  and  the  se- 
venth ordained  to  be  a  Sabbath,  this  had  a  mystical  significa- 
tion ;  and  accordingly,  in  its  application  to  this  matter,  a  day 
answers  to  a  thousand  years ;  or  that,  as  the  world  was  two 
thousand  years  without  the  written  word,  or  law  of  God,  and 
after  that,  two  thousand  years  under  the  law,  so  the  days  of  the 
Messiah  shall  continue  two  thousand  years,  and  then  follows 
the  eternal  sabbatism  at  Christ's  second  coming.  As  for  the 
Jews,  who  speak  of  this  matter,  their  unbelief  is  condemned 
out  of  their  own  mouths;  since  thev  do,  as  it  Mere,  concede, 
that  the  time  in  which  the  Messiah  was  to  come,  was  that  in 
which  he  actually  appeared ;  notwithstanding,  this  is  a  ground- 
less conjecture,  so  far  as  it  respects  the  end  of  the  world  ;  and, 
indeed,  it  is  an  entering  into  a  secret,  which  is  altogether  hid 
from  mankind. 

IV.  We  are  now  to  consider  that  glory  with  which  Christ 
shall  appear,  when  he  comes  to  judge  the  world.  Accordingly 
it  is  said,  he  shall  come  in  the  full  manifestation  of  his  own 
glory,  and  of  his  Father's,  with  all  his  holy  angels,  and  with 
other  circumstances,  that  will  be  very  awful  and  tremendous. 

1.  He  shall  come  in  his  own  glory,  by  which  we  are  to  un- 

•  .'is  for  the  .Texvish  luriters,  they  mention  a  tradition  taken  froin  one  Ellas,  which, 
some  think,  rffars  to  a  spiirioris  imiting,  that  loent  under  the  name  of  the  prophet 
Jilijah :  but  this  they  leave  uncertain  .•  neither  do  they  signify  tuliether  i!  ivas  a  wri- 
ten  or  an  oral  tradition  ;  nor  do  they  intitnofe  when,  or  lohere,  this  UliasUvcd.  Hoio- 
ever,  the  tradition  •mas  received  by  many  of  them.  It  is  tnentiuned  in  the  Talmud  in 
Tract-  Sanhedrim,  cap.  xi.  §  29.  Edit,  a  Voce.  Traditio  est  clomiis  Ellae  :  Si-x  mille 
annoB  durat  nimulus:  bis  niiile  annis  inanitris  &  vnstltas.  Bis  mille  aniiis  Lex. 
Denique  bis  mille  anni.s  dies  Christi.  At  vero  propter  peccatu  nostra  &  jiluriuia 
&  enormia,  abierunt  ex  bis,  fjui  abicvinit.  And  the  sairwis7ncntionedin  another 
Talnmdic  treatise,  called,  Avoda  Sara,  (Vid.  eund-  edit,  ub  Edzard.  cap.  1.  page  65. 
citm.  ejiisd.  annot.  page  244:,  U  seq.)  And  J\Tanasy.eh  lien-Israel  asserts  the  same 
thing,  (  Fid  cjtisd.  de  Creat.  frohl.  25.)  Othtr  writers,  among  ihcni,  improve  upon  t/ds 
conjecture,  and  pretend,  l/iat  as  the  .ii/n  ivas  created  the  fourth  day,  so  the  ./Messiah 
■:uas  to  come,  after  4000  years,  by  ivhich  they  appear  to  be  self-condemned.  Ifoiaever, 
us  an  expedient  to  diseJnbarrass  themselves,  they  all  pretend,  that  Chri.it's  coming  is 
deferred  for  their  sin-i ;  -n'hich  evasion  is  too  iveak  to  -ivnrd  off  the  evidence  which  ri-e 
have  for  the  tn/lJi  of  Christianity.  That  se-vcral  of  the  Fathers  imbibed  this  notion, 
concerning  the  u-orld's  continuing  6000  yeai's,  according  to  the  number  of  the  days 
of  the  creation,  is  evident.  Laclanlius  begins  his  jytillennium  then,  and  supposes, 
that  the  thousand  years,  from  thence  to  the  end  of  time,  answers  to  the  seventh  day 
or  Sabbath  of  rest.  (Vid-  Lactant.  de  Fit.  Beat.  §  14.)  Angustin,  who  does  not  give 
into  the  J^fdlennivm,  supposes,  that  time  will  end  with  the  6000  years,  which  answers 
to  the  sirth  day  of  the  creation;  and  then,  according  to  him-,  follows  an  eternal  sab- 
batism, (  Fid.  Aug.  de  Civ.  Dei^  Lib,  XX.  cap.  7.J 


ot  Christ's  coming  to  jiJdge  the  world.        48S 

derstand,  that  the  glory  of  his  divine  nature  shall  shine  forth, 
or  be  demonstrated  in  a  more  illustrious  manner,  than  it  has 
hitherto  been.  When  he  was  here  on  earth,  this  glory  had, 
as  it  were  a  veil  put  on  it,  by  reason  of  the  low  and  humbled 
state  of  his  human  nature :  but,  when  he  shall  come  again  in 
his  exalted  state,  it  will  never  be  a  matter  of  doubt  to  any, 
whether  he  be  God  incarnate  or  no.  And  to  this  we  may  add, 
that  there  will  be  many  things  done  by  him,  when  he  comes 
to  judgment,  which  will  be  eminently  the  effects  of  his  divine 
poAver,  wisdom,  justice,  goodness,  and  faithfulness,  whereby 
the  glorv  of  his  divine  nature  will  farther  appear,  in  determin- 
ing the  final  state,  both  of  angels  and  men. 

2.  He  is  also  said  to  appear  in  his  Father's  glory.  For  the 
understanding  of  which  let  us  consider, 

(1.)  That  whatever  work  he  is  engaged  in,  or  glory  he  re- 
ceives as  Mediator,  it  takes  its  rise  from  the  Father;  it  was  he 
that  called  him  to  perform  it,  sanctified,  and  sent  him  into  the 
world,  furnished  him  with  an  human  nature,  united  to  his  di* 
vine  Person.  From  him  it  was  that  he  received  a  commission 
to  lay  down  his  life,  and  to  take  it  upon  him  again ;  and  it  is 
he  who  hath  appointed  the  day  in  which  he  will  judge  the 
Vr-^orld ;  and,  pursuant  to  this  decree  and  appointment,  he  will 
come  to  perform  this  glorious  work. 

(2.)  Every  thing  that  he  does  as  Mediator,  is  referred  to 
the  glor\'  of  the  Father;  as  he  says,  I  honour  my  Father^  John 
viii.  49.  and  therefore  this  work,  which  is,  as  it  were,  the  lay- 
ing the  top-stone  of  the  glorious  fabric  of  our  salvation,  will 
tend  eminently  to  set  forth  the  Father's  gloiy,  who  laid  the 
foundation  stone  thereof. 

(3.)  Whatever  work  he  performs  for  the  honour  of  the  Fa- 
ther, he  receives  from  him,  a  testimony  of  his  highest  appro- 
bation of  him  therein.  When  he  was  here  on  earth,  as  the  apos- 
tle sa)-s.  He  received  from  the  Father  honour  and  glory  ;  xvheii 
there  came  such  a  voice  to  him  from  the  excellent  glorify  sayings 
This  is  i7iy  beloved  Son  in  whom  I  am  well  pleased^  2  JPet.  i.  17. 
This  testimony  was  given  to  him  at  his  baptism,  and  transfigu- 
ration in  the  holy  mount;  the  latter  of  which  the  apostle  more 
immediately  refers  to,  as  appears  by  the  following  words ; 
therefore  we  may  conclude, 

(4.)  That  since  his  coming  to  judgment  will  be  the  most  Il- 
lustrious part  of  his  mediatorial  work,  he  will  have  the  most 
glorious  testimony  from  the  Father ;  and,  indeed,  his  receiv- 
ing the  saints  into  heaven,  who  are  styled,  Blessed  of  his  Father^ 
who  '■^hall  inherit  the  kingdom  which  he  had  prepared  for  them^ 
from  the  foundation  of  the  worlds  INIatt.  xxv.  34.  will  be  a  stand- 
ing monument  of  his  approbation  of  him,  or  well-pleasedness 
with  wiiatever  he  has  done  in  order  thereunto ;  and  therefore 
he  may  well  be  said  to  come  in  the  glory  of  his  Father. 


484        OF  Christ's  coming  to  judge  the  would. 

V.  He  is  farther  said  to  come  in  the  glory  of  his  angelsr. 
This,  indeed  is  to  be  understood  in  a  sense  different  from  that 
of  his  appearing  in  his  own  glory,  or  that  of  his  Father;  for 
the  angels  are  said  rather  to  behold  and  admire  his  glory,  than 
to  confer  any  branch  thereof  upon  him.  However,  they  are  de- 
scribed as  attending  him  in  his  coming,  as  it  is  said,  He  shall 
come  in  his  g'hry^  and  all  the  holy  angels  with  him^  ver.  31.  and 
accordingly  he  will  appear  in  the  glory  of  his  angels,  as  they 
shall  be  his  retinue,  and  bear  a  part  in  the  solemnity  of  that 
day,  whereby  they  not  only  acknowledge  his  rightful  authority 
to  engage  in  this  glorious  work,  but  their  willingness  to  attend 
him  in  every  ptirt  thereof,  in  which  he  thinks  fit  to  employ  them, 
as  ministering  spirits,  in  subserviency  to  the  proceedings  of  that 
day.  And  this  leads  us  to  consider  that  glorious  solemnity, 
together  with  some  things  that  will  be  done,  preparatory  to 
Christ's  judging  the  world.   Accordingly  it  is  said, 

VI.  That  he  shall  come  with  a  shout,  with  the  voice  of  the. 
arch-angel,  and  with  the  trumpet  of  God,  which  are  the  apos- 
tle's words,  1  Thes.  iv.  16.  and  he  adds,  that  this  shall  be  atten- 
ded with  the  resurrection  from  the  dead,  and  the  change  of 
those  who  being  found  alive^  shall  be  caught  up  together  in  the 
clouds^  to  meet  the  Lord  in  the  air  ;  and  elsewhere  he  says,  The 
trumpet  shall  sounds  and  the  dead  shall  be  raised  incorruptible, 
mid  we  shall  be  chariged,  1  Cor.  xv.  52.  and  our  Saviour  speaks 
of  a  throne's  being  erected ;  and  that  when  he  shall  come  in  his 
glory ^  and  all  the  holy  arigels  xvith  him^  he  shall  sit  on  the  throne 
of  his  glory  ^  Matt.  xxv.  31,  32.  We  also  read  of  the  gathering 
of  the  whole  world  before  him,  and  the  separation  of  the  righ- 
teous from  the  wicked,  which  is  said  to  be  done  by  the  minis- 
try of  angels,  chap.  xxiv.  31.  and  chap.  xix.  28.  these  things 
will  immediately  go  before  Christ's  judging  the  world :  but 
since  it  is  expressly  said,  in  this  answer,  that  he  shall  come 
with  a  shout,  with  the  voice  of  the  archangel,  and  the  trumpet 
of  God,  this  we  shall  particularly  consider.   And, 

1 .  When  he  is  said  to  come  with  a  shout,  and  with  the  voice 
of  the  archangel,  it  does  not  seem  probable,  that  by  a  shout,  is 
meant  an  articulate  sound,  as  the  word  is  sometimes  applied, 
when  used  by  us,  as  signifying  that  joy  and  triumph  which  is 
expressed  by  those  who  shout  for  victory.  Notwithstanding 
the  word  may  be  understood  in  a  metaphorical  sense,  signify- 
ing some  triumphant  expressions  of  joy,  suitable  to  the  great 
occasions ;  or  the  word,*  which  we  render  a  shout,  may  signi- 
fy the  powerful  word  of  command  given  by  our  Saviour,  where- 
by the  dead  are  called  out  of  their  graves ;  and  agreeable  here- 
unto, it  is  added,  that  Christ  shall  come  with  the  voice  of  the 
arch-angel.  This  has  given  occasion,  to  some,  to  enquire, 
whether  there  be  one  among  the  angels  wlio  is  called  so,  as 


or  Christ's  coming  to  judge  the  world.        4^ 

being  the  prince  and  chief  of  all  the  rest,  who  will  receive  the 
word  immediately  from  Christ,  and  transmit  it  to  other  angels, 
whereby  the  world  will  be  summoned  to  appear  before  his  tri- 
bunal ;  but  it  is  very  difficult  for  us  to  account  for  this  matter. 
That  there  is  a  very  beautiful  order  and  harmony  among  the 
angels,  is  beyond  dispute ;  nevertheless,  we  have  no  ground  to 
assert,  that  one  is  superior  to  the  rest,  unless  that  be  the  mean- 
ing of  the  word  arch-angel,  in  this,  and  two  or  three  other  scrip- 
tures, in  which  we  meet  with  it.  But,  though  I  will  not  con- 
tend with  those  who  are  otherwise  minded,  yet  I  am  rather  in- 
clined to  thhilc  that  the  word  is  always  applied  to  our  Saviour, 
and  that  he  is  called  the  arch-angel,  as  he  is  the  head  and  so- 
vereign of  all  the  angels,  who,  as  the  apostle  says,  zvere  created 
by  him,  aiuffor  him.  Col.  i.  16.  and  who  are  commanded  to  xvor- 
sihip  him,  llcb.  i.  6.  and,  as  it  is  said  elsewhere.  Angels,  autho- 
rities, and  powers,  are  made  subject  unto  him,  1  Pet.  ii.  22. 
therefore  he  certainly  has  a  greater  right  to  this  glorious  cha- 
racter than  any  creature. 

If  to  this  it  be  objected,  that  Christ's  being  said  to  come 
>vith  the  voice  of  the  arch-angel,  denotes,  that  the  arch-angel 
is  distinguished  from  him  ;  to  this  it  may  be  replied,  that  this 
does  not  necessarily  follow  from  hence ;  for  the  meaning  of  the 
words  may  he  this,  that  the  Lord  shall  descend  with  a  shout, 
or  powerful  word  of  command,  given  forth  by  him,  who  is  the 
prince  and  Lord  of  all  the  angels,  and  transmitted  by  them  to 
the  whole  world,  who  shall  be  hereby  summoned  to  appear  be- 
fore him. 

2.  He  is  said  to  come  \vith  the  sound  of  a  trumpet ;  which 
Seems  to  allude  to  the  use  of  trumpets,  to  gather  the  hosts  of 
Israel  together,  when  they  were  to  march  by  their  armies,  or 
in  the  day  of  their  solemn  festivals,  and  in  the  year  of  Jubilee^ 
which  was  proclaimed  thereby ;  and  accordingly  this  eterual 
Jubilee,  and  triumph  of  the  saints,  is  said  to  begin  with  the 
sound  of  a  trumpet ;  not  that  there  shall  be  a  material  trumpet, 
like  those  in  use  among  us,  as  some,  Avho  have  low  apprehen- 
Jiious  of  the  glory  of  this  day,  have  supposed,  as  though  there 
were  nothing  figurative  in  the  mode  of  speaking ;  whereas  the 
principal  thing  intended  thereby  is,  that  there  shall  be  some- 
glorious  ensigns  of  the  divine  majesty,  or  the  effects  of  his  pow^ 
er,  which  shall  fill  his  saints  with  exceeding  great  joy,  and  his 
enemies  with  terror,  and  shall  be  a  signal  to  all  to  appear  before 
liis  tribunal.  This  is  all  we  need  to  determine  concerning  it  j 
though  I  will  not  altogether  deny  the  literal  sense  of  the  words, 
provided  they  be  understood  in  the  same  manner,  as  when  God 
appeared  from  mount  Sinai,  tyi^/j  the  voice  of  a  trumpet  exceed- 
ing loud,  Lxod.  XIX.  16.  it  is  not  improbable  that  there  will  be 
a  sound  like  that  of  a  trumpet  formed  in  the  air,  bv  the  imme- 

Vor.  II,  3  Q 


iB6  T«E  BZatllTS  OS  REDE?.IPTIOK. 

diate  power  of  God,  which  shall  be  heard  throughout  the  whole 
world,  which  will  be  an  intimation  to  all,  that  the  great  Judge 
of  quick  and  dead  is  at  hand,  and  will  be  a  branch  ol  that  exter- 
nal glory,  with  which  he  shall  appear. 

We  might  here  have  proceeded  to  consider  Christ  as  seated 
on  his  throne,  and  the  glorious  work  that  he  shall  be  engaged 
in,  in  judging  the  world  in  righteousness,  which  is  the  last  thing 
mentioned  in  this  answer :  but,  since  we  are  led  particularly  to* 
Insist  on  that  subject,  and  to  speak  concerning  the  persons  to  be 
judged,  as  set  at  Christ's  right  or  left  hand,  together  with  the 
manner  of  proceeding  in  that  day ;  the  sentence  passed,  and 
the  final  estate  of  angels  and  men  determined  thereby,  together 
with  the  consequence  thereof,  both  to  the  righteous  and  wick- 
ed, in  some  following  answers,*  we  shall  proceed  to  speak  con- 
cerning the  application  of  redemption,  or  the  benefits  procured 
by  Christ's  mediatioH. 


Quest.  LVII.  JF/iat  benefits  hath  Christ  procured  by  his  me- 
diation ? 

Answ,  Christ,  by  his  mediation,  hath  procured  redemption* 
with  all  other  benefits  of  the  covenant  of  grace. 

Quest.  LVIII.  Hotv  do  xve  come  to  be  made  partakers  of  the 
.    benejits  -which  Christ  hath  procured? 

f 
Answ.  We  are  made  partakers  of  the  benefits  which  Christ 

hath  procured,  by  the  application  of  them  unto  us,  which  is 

the  work  especially  of  God  the  Holy  Ghost. 

Quest.  LIX.  Whg  are  made  partakers  of  redemption  through 
Christ  ? 

i^Nsw.  Redemption  is  certainly  applied  and  effectually  com- 
municated to  all  those  for  whom  Christ  hath  purchased  it, 
who  are,  in  time,  by  the  Holy  Ghost,  enabled  to  believe  in 
Christ,  according  to  the  gospel. 

I.  TTN  the  first  of  these  answers,  we  have  an  account  of  the 
Jl  blessings,  w^hich  Christ,  as  Mediator,  has  procured  for 
his  people,  namely,  redemption,  with  all  the  other  blessings  of 
the  covenant  of  grace;  and  accordingly  we  may  observe,  that 
the  covenant  of  grace  is  the  foundation  of  all  the  blessings  that 
we  enjoy,  or  hope  for;  and,  among  these,  redemption  is  inclu- 
ded, which  having  been  before  considered,  we  need  not,  at  pre-- 
"sent  enlarge  on  it. 

*  ^ee  Queit.  LXXXVin.—Xa 


THE  BENEFITS  OF  REDEMPTION.  4B? 

As  for  those  other  benefits  of  the  covenant  of  grace,  which 
are  the  consequents  of  our  redemption,  they  differ  from  it,  in 
that  redemption  is  said  to  be  Wrought  out  for  us  by  Christ,  in 
his  own  Person,  whereas  some  other  benefits  we  enjoy,  are, 
more  especially  considered  as  wrought  in  us;  and  these  are 
particularly  mentioned  in  several  following  answers  ;  which 
treat  of  effectual  calling,  sanctification,  repentance  unto  life,  and 
other  graces,  which  are  inherent  in  us,  whereby  our  hearts  and 
actions  are  changed  and  conformed  to  the  will  of  God.  And 
there  are  other  blessings  which,  more  especially,  respect  our 
atate  God-ward;  such  as  jusrificatioi\  in  which  our  sins  are 
pardoned,  and  our  persons  accepted ;  and  adoption,  wherein  we 
are  made  and  dealt  with  as  God's  children ;  and  there  are  seve- 
ral other  benefits  which  follow  hereupon,  whereby  the  work  of 
grace  is  carried  on,  and  we  enabled  to  go  on  in  the  ways  of 
God,  with  spiritual  peace  and  joy  in  believing,  till  we  come  to 
glory. 

II.  It  is  farther  observed,  that  we  are  made  partakers  of  these 
benefits  by  the  application  thereof  to  us ;  first,  they  are  purcha*- 
sed,  and  then  applied.  We  are  first  redeemed  by  price,  and 
then  delivered  by  the  almighty  power  of  God,  and  the  applica- 
tion hereof  is  said  to  be  more  especially  the  work  of  the  Holv 
Ghost ;  whereas  the  purchase  of  it  only  belongs  to  the  Me- 
diator. 

In  considering  the  application  of  redemption,  we  may  ob- 
serve, that  it  is  a  divine  work,  and  therefore  not  to  be  ascribed 
to  ourselves,  but  it  is  the  gift  of  God,  Eph.  )i.  8»  and,  as  it  is 
a  work  appropriate  to  God,  so  it  is,  in  several  scriptures,  said 
to  be  wrought  in  us  by  the  Holy  Ghost.  Accordingly  we  are 
said  to  be  born  of  the  Spirit^  John  iii.  5.  and  saved  by  the  xvash- 
ing-  of  regeneration^  and  refiewing'  of  the  Holy  Ghost,  Titus  iii, 
5.  upon  which  account,  the  Spirit  is  sometimes  called  the  Spi- 
rit of  holiness,  and  power,  and  he  is  said  to  dwell  in  us ;  which 
plainly  shews  that  he  is  eminently  glorified  in  the  application 
of  redemption. 

But  inasmuch  as  it  is  said.  In  one  of  the  answers  we  are  ex- 
plaining, that  this  is  the  work  especially  of  God  the  Holy 
Ghost,  which  is  a  mode  of  speaking  often  used  by  those  who 
treat  on  this  subject ;  this  is  to  be  considered  with  great  cau- 
tion ;  and  therefore  when  Me  speak  of  it,  as  the  work  especially 
of  God  the  Holy  Ghost,  we  are  not  to  understand  it  as  though 
the  Father  and  the  Son  were  not  equally  concerned  therein ; 
for  it  is  allowed  by  all,  who  have  just  ideas  of  the  doctrine  of 
the  ever-blessed  Trinity,  that  those  works,  in  which  anv  of  the 
divine  perfections  are  displayed,  belong  equally,  and  alike,  to 
the  Father,  Son,  and  Holy  Ghost ;  *  therefore  when  the  appU- 
•  Thus  divines  gw^rulUi  ami,  Opera  Trimlatis  ad  extra  sunt  indivisa. 


488  THE  BENEFITS  OF  REPEMPTIOK. 

cation  of  redemption  is  said,  more  especially,  to  belong  to  the 
Holy  Ghost,  we  are  to  understand  nothing  else  by  it,  but  thajt 
this  work  is  peculiarly  attributed  to  the  Spirit,  inasmuch  as 
hereby  he  demonstrates  his  Personal  glory,  in  the  subserviency 
of  the  work  performed  by  him,  to  the  glory  of  the  Father,  and 
of  Christ  the  Mgdiator :  but  this  we  shall  pass  over,  having  in- 
sisted on  it  elsewhere,* 

III.  We  are  now  to  consider  redemption  as  certainly  and 
effectually  applied  to  all,  for  whom  it  was  purchased,  together 
with  the  character  of  the  persons  who  are  interested  therein. 
In  this  account  of  the  application  thereof,  there  is  something- 
supposed,  namely,  that  it  is  not  applied  to  all  mankind.  This 
every  one  will  allo^v- ;  for  even  they,  who  plead  for  universal 
redemption,  do  not  assert  the  universal  application  of  it,  or  that 
all  mankind  shall  be  eventually  saved,  as  being  contrary  to  the 
whole  tenor  of  scripture  ,*  therefore  we  must  conclude,  that  it 
is  applied  to  none  but  those  for  whom  Christ  has  purchased  it. 
This  is  evident,  because  the  design  of  the  purchase  thereof  was, 
that  they,  who  Avere  redeemed,  might  reap  the  benefit  of  it.  And, 
in  this  sense,  it  is  farther  observed,  that  it  is  certainlij  and  cf- 
fecttialhj  applied  to  them ;  from  whence  it  Icllows,  that  the  ap- 
plication thereof  does  not  depend  on  the  will  of  man,  or  on  some 
uncertain  conditions,  which  God  expects  we  shall  perform,  that 
so  the  death  of  Christ  might  be  rendered  effectual ;  for  what- 
ever condition  can  be  assigned,  as  conducive  hereunto,  it  is  the 
purchase  of  Christ's  death ;  in  which  respect,  the  Spirit's  ap- 
plying one  saving  benefit,  must  be  considered  as  a  condition  of 
his  applying  another ;  which  is  not  only  an  improper  sense  of 
the  word  condition^  but  it  contains  several  things  derogatory  to 
the  divine  glory  :  but  this  need  not  be  farther  insisted  on,  since 
we  have  had  occasion  to  speak  of  it  elsewhere.f 

This  leads  us  to  consider  the  character  of  the  persons  to 
whom  redemption  is  applied.  These  are  described  as  such,  who 
are  enabled  to  believe  in  Christ,  according  to  the  gospel.  This 
is  a  very  extensive  character  belonging  to  those  who  are  inter- 
ested in  Christ's  redemption,  as  it  includes  in  it  all  other  gra- 
ces, which  accompany  or  flow  from  saving  faith ;  and  we  are 
not,  by  nature,  disposed  to  believe  in  Christ,  but  are  rather 
averse  to  it ;  therefore  it  is  farther  said,  that  we  are  enabled  to 
believe  in  him,  as  will  be  considered  under  a  following  answer.:}; 
And  this  is  said  to  be  done  according  to  the  gospel,  and  it  not 
only  discovers  to  us  the  object  of  faith  j  but  contains  many  in- 
valuable promises  of  this  and  other  graces,  that  accompany  sal- 
vation. And  this  grace  of  faith  is  farther  said  to  be  wrought  in 
time,  to  denote,  that  though  the  purpose  relating  hereunto  was 
from  eternity,  and  the  purchase  thereof  was  made  before  we 
*  See  Yol  I.  pare  291, 292.    f  S^c  page  185,  ISr,  322, 32i    t  See  Que^t.  Ixxii. 


DISADVANTAGE  OF  NOT  HEARING  THE  GOSPEL.         489 

had  a  being,  yet  the  application  of  it  is  in  God's  appointed  time, 
when,  after  having  run  great  lengths  in  impenitency  and  unbe- 
lief, he  is  pleased  to  call  us  by  his  grace,  and  thereby  bring  us 
into  the  way  of  salvation. 


Quest.  LX.  Can  theij  xvho  have  never  heard  the  gospel^  ancts^o 
know  not  Jesus  Christy  nor  believe  in  hvn,  be  savedy  hij  their 
living  according  to  the  light  of  nature  7 

Answ.  They  who,  having  never  heard  the  gospel,  know  not 
Jesus  Christ,  and  believe  not  in  him,  cannot  be  saved,  be 
they  never  so  diligent  to  frame  their  lives  according  to  the 
light  of  nature,  or  the  law  of  that  religion  which  they  pro- 
fess ;  neidier  is  there  salvation  in  any  other,  but  in  Christ 
alone,  who  is  the  Saviour  only  of  his  body  the  church. 

THIS  answer  is  an  inference  deduced  from  the  foregoing; 
for,  if  redemption  be  only  applied  to  those  who  are  ena- 
bled to  believe  in  Christ,  according  to  the  gospel,  then  it  fol- 
lows, that  they  who  have  not  the  gospel,  cannot  be  made  par- 
takers of  this  privilege  ;  and  the  general  scope  and  design  there- 
of is  to  assert  the  necessity  of  divine  revelation,  as  well  as  faith 
in  Christ,  against  those  v/ho  suppose  that  the  gate  of  salvation 
is  much  wider  than  our  Saviour  has  determined  it  to  be,  who 
sa}'s,  Strait  is  the  gate^  and  tiarroxu  is  the  vjay  which  Icadeth 
Kiito  life^  and  few  there  he  that  find  it^  Matt.  vii.  14.  I  am  sen- 
sible that  this  doctrine  cannot  but  be  disrelished  by  them,  who 
are  disposed  to  exclude  any  from  a  possibility  of  attaining  sal- 
vation ;  and  are  ready  to  charge  those  with  groundless  censo- 
riousness,  and  want  of  Christian  temper,  v/ho  pass  so  severe  a 
sentence  on  so  great  a  part  of  mankind,  as  are  included  in  it. 
It  is  also  contrary  to  the  presumptuous  hope  of  corrupt  nature, 
Vvhich  is  unwarrantably  prone  to  expect  salvation,  -without  faith 
in  Christ.  This  some  defend  by  arguments,  but  many  more 
seem  to  do  it  by  their  practice. 

They  who  maintain  the  doctrine  of  universal  redemption, 
design  hereby  to  advance  the  goodness  of  God,  and  arc  ready 
to  conclude,  that  it  is  inconsistent  with  that  divine  perfection 
to  exclude  any  from  a  possibility  of  salvation ;  and  therefore  it 
is  not  agreeable  to  their  method  of  reasoning,  to  confine  the 
means  of  grace  to  so  small  a  number,  as  that  of  those  to  whom 
the  gospel  is  preached;  accordingly  many  of  them  have  assert-, 
ed,  that  the  Heathen,  as  well  as  Christians,  are  put  into  a  sal- 
vable  state  by  the  death  of  Christ,  so  that  they  shall  be  saved 
if  they  live  according  to  the  dictates  of  the  light  of  nature, 
though  they  laow  nothing  of  Christ  and  the  gospel.   But,  iit 


4i9"0         DISADVANTAGE  OJp  NOi    ilKAUIx^JG  THK  OOSPEL. 

order  to  their  maintaining  this  argument,  they  have  some  great 
difficulties  to  surmount,  inasmuch  as,  while  they  attempt  to 
aggrandize  the  mercy  of  God,  they  seem  to  overthrow  the  ne- 
cessity of  divine  revelation,  as  well  as  run  counter  to  the  sense 
of  many  scriptures. 

Therefore  some  who  have  asserted  universal  redemption, 
have  not  extended  the  universality  of  it  any  farther,  than  to 
those  who  are  favoured  with  the  gospel ;  but  either  leave  it,  as 
a  matter  which  we  know  nothing  of,  and  ought  not  to  enquire 
into,  or  else  they  seem  to  suggest,  that  the  dark  traditional 
knowledge  of  the  gospel,  which  they  suppose,  some  of  the  Hea- 
then have  had,  was  sufficient  to  lead  them  to  a  small  degree  of 
faith  in  Christ ;  or,  since  that  cannot  well  be  defended,  others 
have  supposed,  that  God  may  lead  many  of  the  Heathen  into 
the  knowledge  of  Christ,  before  they  go  out  of  the  world,  by 
some  secret  methods,  not  to  be  discerned  by  us.  These  are  not 
willing,  v/ith  the  Deists,  to  set  aside  the  necessity  of  divine  re- 
velation ;  whereas  others,  who  do  not  suppose  it  necessary  to 
solvation,  but  only  to  our  farther  improvement  in  the  way  there- 
unto, and  therefore  conclude,  that  Christianity  is  only  a  bright- 
er, or  clearer  v/ay  to  heaven ;  these  are.,  more  especially,  oppo- 
sed in  this  answer  we  are  explaining. 

I  am  sensible  that  this  subject,  we  are  entering  on,  has  been 
treated  with  more  rejection  and  censure  than  many  others ;  and 
wc  are  hereby  supposed  to  conclude,  that  the  divine  dispensa- 
tions are  too  severe,  and  that  that  goodness  and  mercy,  which 
>s  his  nature  and  delight,  is  not  suSicicntly  advanced  and  mag- 
nified; and  that  it  is  a  sour  and  ill-natured  way  of  reasoning, 
to  suppose  that  any  are  put  under  a  necessity  of  perishing,  for 
want  of  a  divine  revelation,  and  that  it  does  not  become  us  to 
pass  a  damnatory  sentence  on  any,  more  especially  on  so  great 
a  part  of  the  world,  as  that  is,  who  know  nothing  of  Christy 
and  the  way  of  salvation  by  him.  It  is  necessary  for  us  there- 
fore to  premise, 

1.  That  we  pretend  not  to  pass  a  judgment  concerning  the 
iinal  state  of  particular  persons,  by  concluding,  that  they,  who 
are  now  strangers  to  Christ,  and  his  gospel,  shall  always  re- 
main so ;  for  we  knov/  not  when,  to  whom,  or  by  what  means, 
God  may  reveal  Christ,  to  those  who  now  sit  in  darkness,  and 
are  unacquainted  with  the  way  of  salvation  by  him.  And  as  for 
the  possibility  of  God's  revealing  Christ,  in  a  secret  way,  to 
those  who  do  not  sit  under  the  sound  of  the  gospel,  we  will  not 
jdcny  it;  however,  we  cannot  infer  the  certainty  of  events,  from 
the  possibility  thereof,  and  therefore  we  must  have  a  clearer 
proof  hereof,  before  \vt  can  believe  it. 

2.  God  might  justly  have  excluded  the  whole  race  of  man- 
kind from  a  possibility  of  attaining  salva^on>  as  well  as  the  fall- 


DISADVANTAGE  OF  NOT  HEARING  THE  GOSPEL.         491 

en  angels ;  for  there  was  nothing  out  of  himself  that  moved  him 
to  have  compassion  on  those  who  are  the  heirs  of  salvation,  any 
more  than  others.  ;• 

3.  We  are  far  from  supposing  that  the  Heathens  shall  be 
condemned  for  not  believing  in  Christ,  whom  they  never  heard 
of,  or  not  complying  with  the  gospel-overture,  which  was  never 
made  to  them.  Invincible  ignorance,  though  it  be  an  unhap- 
piness,  and  a  consequence  of  our  fallen  state,  is  not  a  crime  ; 
therefore, 

4.  The  Heathen  shall  be  judged  by  the  law  of  nature  ;  and, 
if  the  apostle's  words,  As  ma7iy  as  have  sinned  without  laxxr^ 
shall  perish  xvithout  law,  Rom.  ii.  12.  be  applicable  to  them, 
which,  I  think,  no  one  will  deny ;  yet  their  condemnation  can* 
not  be  equal  to  that  of  those,  who  neglect  and  despise  the  great 
salvation  offered  to  them  in  the  gospel. 

5.  The  Heathen,  who  have  had  no  other  light  but  that  of 
of  nature,  cannot  be  exculpated  from  the  charge  of  many  ac- 
tual sins  committed  by  them ;  in  which  respect  they  have  re- 
belled against  the  light  they  have  been  favoured  with.  All  of 
them,  indeed,  have  not  contracted  the  same  degree  of  guilt  with 
those  whom  the  apostle  describes,  who  committed  sins  contraiy 
to  nature,  being- Jilled  xvith  all  uwis^hteousness,  fornication^  co- 
vetousnessy  maliciousness,  wickedness,  chap.  i.  25,  26.  &  segr- 
and  many  other  sins  of  the  blackest  nature,  and  therefore  all 
of  them  are  not  liable  to  the  same  condemnation.  And,  in- 
deed, some  of  the  Heathen  moralists  have  been  a  blessing,  in 
many  respects,  to  the  age  in  which  they  lived,  who,  by  their 
writings  and  example,  have  endeavoured  to  reform  it  from  vice 
and  immorality ;  and  it  is  certain,  that  they  shall  not  be  punish- 
ed for  crimes  which  they  have  not  committed  :  but  whether  the 
best  of  them  shall  be  saved  by  the  merits  of  Christ,  though 
destitute  of  faith  in  him,  is  the  question  under  our  present  con- 
sideration. To  conclude  that  their  good  works  have  merited 
salvation,  is  not  only  contrary  to  the  analogy  of  faith,  but  it  is 
more  than  what  can  be  said  concerning  the  best  works  that 
were  ever  performed  by  Christians ;  and  to  argue,  as  many  do, 
from  the  goodness  of  God,  that  they  shall  be  saved,  is  certainly 
an  inconclusive  way  of  reasoning,  unless  we  had  some  intima- 
tion of  his  purpose  relating  thereunto.  If  God  has  determined 
so  to  do,  we  must  have  recourse  to  his  revealed  will,  and  prove, 
from  scripture,  that  there  are  promises  of  eternal  life  made  to 
those  who  have  no  interest  in  Christ,  and  some  ground,  at  least, 
to  conclude,  that  some  shall  be  happy  in  beholding  his  glory  in 
another  world,  who  have  had  no  communion,  by  faith,  with  him 
in  this.  These  things  must  first  be  proved,  before  we  can  see 
reason  to  deny  what  is  contained  in  this  answer,  ivhich  we  pro- 
ceed to  consider.  Accordingly  it  is  observed. 


492         DT3ADVAKTAGE    OF  n6T  HEARING  THC  GOSPEL. 

I.  That  they  who  never  heard  the  gospel,  and  neither  know 
por  believe  in  Christ,  cannot  be  saved.  This  supposes,  that  faith 
and  salvation  are  inseparably  connected ;  and,  though  it  be  par- 
ticularly applied  to  those  who  are  destitute  of  the  gospel ;  yet 
it  is  levelled  against  all,  who  presumptuously  expect  salvation, 
without  ground,  who  remain  in  a  state  of  unbelief  and  impeni- 
tency,  whether  they  have  the  means  of  grace  or  no.  And  here 
let  us  consider  that  many  who  are  called  Christians,  though 
they  know  little  more  than  the  bare  name  of  Christ,  yet  they 
doubt  not  but  that  they  shall  be  saved  by  his  merits,  and  so 
live  and  die  in  this  fatal  mistake,  how  vile  soever  their  con- 
versation has  been,  as  the  prophet  Isaiah  says.  Thou  art  wea- 
ried in  the  greatness  of  thy  xvay ;  yet  saidst  thou  not^  There  is 
no  hope^  Isa.  Ivii.  10.  or  like  the  person  whom  Moses  speaks 
of,  who,  xvhen  he  heareth  the  words  of  this  curse^  yet  blesseth 
himsef  in  his  hearty  sayings  I  shall  have  peace^  though  I  walk 
in  the  imagination  of  mine  hearty  to  add  drunkenness  to  thirsty 
Deut.  xxix.  19.  It  is  too  notorious  to  be  denied,  that  a  great 
part  of  men  though  grossly  ignorant,  and  openly  profane,  who 
live  without  God  in  the  world,  notwithstanding,  expect  to  be 
saved ;  and  it  is  one  of  Satan's  great  engines,  by  which  he  en- 
deavours to  banish  all  religion  out  of  the  Avorld,  by  persuading 
his  deluded  subjects  that  all  things  shall  go  well  -with  them, 
though  they  make  no  pretensions  to  it.  This  presumption  is 
rather  founded  in  stupidity,  than  supported  by  arguments,  and 
is  a  great  instance  of  the  alienation  of  the  mind  and  affections 
from  God,  and  shows  how  deceitful  and  despei-ately  wicked, 
the  heart  of  man  is,  when  destitute  of  divine  grace. 

But  what  shall  we  say  of  those  who  pretend  to  defend  this^ 
and  thereby  put  a  sword  into  the  hands  of  those  who  adhere 
to  them,  to  destroy  themselves  ?  This  the  Deists  do.  And,  in- 
asmuch as  their  method  of  reasoning  is  subversive  of  the 
Christian  religion,  and  of  faith  in  Christ,  as  connected  with 
salvation,  I  cannot  omit  to  mention  it  in  this  place.  These  pre- 
tend not  to  be  Atheists,  though  they  express  not  a  due  vene- 
ration for  the  divine  Majesty,  that  they  may  not  be  excluded 
from  the  society  of  mankind,  who  have  some  degree  of  abhor- 
rence of  Atheism  impressed  on  their  nature.  They  talk,  indeed 
of  God,  and  of  natural  religion,  but  make  revealed  the  subject 
of  their  scorn  and  ridicule.  If  they  read  the  scriptures,  it  is 
apparently  with  a  design  to  burlesque  them,  and  charge  them 
with  inconsistency  and  self-contradiction.  When  they  speak  of 
revelation,  or  the  gift  of  prophecy,  they  give  it  no  better  a  term 
than  enthusiasm  ;  and,  when  they  mention  the  fiiilings,  recorded 
in  scripture,  of  those  who  were  otherwise  holy  and  excellent 
men,  they  take  occasion  maliciously  to  reproach  them,  and  in- 
sinuate, that  they  were  vile  persons,  guilty  of  the  most  enor 


DISADVANTAGE  OF  NOT  HEARING  THE  GOSPEL.        493 

mous  crimes,  and  yet  were  saved :  and  wickedly  infer  from 
thence,  that  there  is  nothing  solid  and  substantial  in  i-eligion, 
but  that  persons  may  be  as  safe  and  happy  without  it,  as  with 
it.  If  they  refer  to  the  brightest  and  most  excellent  part  of  the 
character  of  the  saints  recorded  in  scripture,  this  they  suppose 
to  be  the  effect  of  implicit  faith,  and  to  take  its  rise  from  pnest- 
craft.  And  our  Saviour  himself  is  not  only  divested  by  them 
of  his  glory,  but  reckoned,  as,  they  suppose,  Moses  was  of  old, 
a  designing  person,  who  brought  a  new  set  of  notions  into  the 
world  to  amuse  and  confound  it.  As  for  his  miracles,  which 
none  but  the  blinded  Jews,  and  they  wJho  are  equally  prejudi- 
ced against  Christianity,  never  pretended  to  contest,  much  less 
to  vilify,  these  they  treat  with  the  utmost  scorn  and  contempt, 
as  a  late  writer  has  done,  whose  blasphemy  has  been  made 
manifest,  by  those  who  have  wrote  in  defence  of  this  part  of 
our  religion. 

But  inasmuch  as  persons,  who  are  not  disposed  to  indulge 
so  great  a  degree  of  profaneness,  have  been  sensible  that  this  is 
not  a  right  method  to  extirpate  Christianity,  since  it  cannot  but 
be  treated  with  the  utmost  abhorrence,  by  those  who  read  the 
scripture  with  any  religious   design  ;   there   are   others  who, 
though  they  speak  of  God,  yet  glorify  him  not  as  God.  These 
will,  indeed,  allow  him  to  have  some  diviiie  perfections ;  but 
they  cast  a  reproach  on  his  providence,  and  suppose,  that  he  is 
too  great  to  be  affected  with,  or  concerned  about  the  actions 
and  behaviour  of  so  mean  a  creature  as  man.  And  as  what  we 
call  sin,  can  be  no  disparagement  to  his  glory,  so  he  Is  too  good 
and  pitiful  to  his  creatures,  to  punish  them,  at  least,  with  eter- 
nal torments  for  it ;  so  that  if  they  allow  the  soul  to  be  immor- 
tal, and  capable  of  happiness  in  another  world,  which  all  of 
them,  without  exception,  do  not;  yet  they  suppose  that  God 
made  no  creature  to  be  for  ever  miserable.  And  as  for  those 
laws  which  he  has  given  to  mankind,  which  are  enstamped  on 
their  nature,  and  contain  nothing  but  what  might  have  been 
known  without  revelation,  these  they  pretend  to  be  designed 
only  to  keep  the  world  in  order,  to  promote  the  interest  of  ci- 
vil society,  to  prevent  men  from  murdering  one  another,  dis.- 
turbing  the  tranquillity  of  the  government  in  which  they  live^ 
or  invading  the  property  of  others ;  which  is  not  doing  as  they 
would  have  others  do  to  them.   And  as  for  the  punishment  of 
sin ;  that  is  no  farther  to  be  regarded,  than  as  vice  and  immo- 
rality render  persons  obnoxious  to  bodily  diseases,  some  marks 
of  infamy,  which  custom  has  annexed  thereunto,  or  the  lash  of 
human  laws.    This  is  all  the  scheme  of  religion,  that  some 
among  the  Deists  endeavour  to  piopagate ;  and  every  thing  that 
is  built  more  immediately  upon  divine  revelation,  they  not  only 
reckon  unnecessarv,  bu;  enthusiastic,  and  no  other  than  a  con- 
Vol.  II.  a  R 


4ii}4         DISADVANTAGE  01'  NOT  HEARIN-G  THE  GOSPEI. 

trivance  of  some,  who,  with  a  view  to  their  own  interest,  en- 
deavour to  puzzle  the  world  with  mysterious  doctrines,  which 
neither  they,  nor  their  votaries  understand. 

It  must  be  supposed,  that  these  men  do  not  think  that  the 
knowledge  of  Christ,  or  faith  in  him,  is  necessary  to  salvation  ; 
yet  they  doubt  not  but  that  it  shall  go  well  with  them  in  ano- 
ther world,  if  there  be  a  future  state,  which,  through  the  in- 
fluence of  that  scepticism,  which  is,  for  the  most  part,  a  con- 
comitant of  Deism,  they  sometimes  question.  We  shall  not 
make  so  great  a  digression  from  our  present  subject  as  to  give 
ii  particular  reply  to  these  assertions,  which,  though  propaga- 
ted with  much  assurance,  are  not  pretended  to  be  defended  by 
solid  arguments ;  and,  indeed,  the  whole  gospel  is  a  reply  to 
it.  Whatever  doctrine  thereof  is  maintained  by  Christians,  it 
will  have  a  tendency  to  give  them  an  abhorrence  of  it,  and  con- 
firm their  faith  against  such  attempts,  as  are  used  to  stagger 
and  pervert  it. 

Thus  concerning  the  methods  that  are  used,  by  some,  to 
overthrow  revealed  religion,  and  the  necessity  of  faith  in  Christ 
to  salvation.  We  shall  now  proceed  to  consider  on  what  grounds 
persons  hope  to  be  saved,  without  the  knowledge  of  Christ,  or 
faith  in  him.  And, 

1.  Some  have  no  other  ground  of  hope  but  the  goodness  of 
the  divine  nature ;  and  accordingly  they  think,  that  because  God 
delights  not  in  the  misery  of  any  of  his  creatures,  but  takes  all 
occasions  to  make  himself  known,  as  a  God  of  infinite  kindness 
and  compassion,  whose  thoughts  are  not  as  our  thoughts,  nor 
his  ways  as  our  ways,  and  will  not  resent  those  injuries  which 
we  may  offer  to  him,  but  will  lay  them  under  eternal  obliga- 
tions to  him,  who  have,  by  their  sins  rendered  themselves  un- 
worthy to  be  saved  by  him ;  therefore  they  hope  that  all  things 
shall  go  well  with  them,  though  they  are  utter  strangers  to  the 
way  of  salvation  by  a  Redeemer,  and  ar£  altogether  destitute 
of  faith  in  him. 

But  this  we  cannot  call  any  other  than  a  presumptuous  con- 
fidence ;  it  is  nothing  else  but  to  abuse  the  riches  of  God's 
goodness,  and  to  claim  an  interest  in  it,  without  ground.  It  is, 
indeed,  a  very  great  truth  that  God  delights  in  mercy ;  and 
that  this  attribute  cannot  be  too  much  admired  or  advanced  by 
us ;  but  yet  it  must  not  be  set  in  opposition  to  any  of  his  other 
perfections.  He  is  certainly  a  just  and  holy,  as  well  as  a  mer- 
ciful God ;  and  therefore  we  are  not  to  suppose  that  one  of 
these  perfections  shall  be  glorified,  to  the  dishonour  of  another. 
Might  not  fallen  angels  as  well  make  use  of  the  same  argument, 
ai  d  say,  that  because  God  is  merciful,  therefore  he  will  deliver 
them  from  those  chains  of  darkness  and  misery,  in  which  they 
are  held  ;  as  that  the  mercy  of  God  should  be  presumed  to  be 


DISADVANTAGE  OF  NOT  HEARING  THE  OOSPEL.         49S 

a  foundation  of  hope,  to  those  who  have  no  ground  to  conclude 
their  interest  in  it,  as  expecting  it  another  way,  than  that  in 
which  he  has  declared  his  will  to  glorify  it  ?  And  it  is  certain, 
that  whomsoever  God  designs  to  glorify  his  mercy  in  saving, 
he  first  determines  to  advance  the  glory  thereof,  in  making  them 
meet  for  salvation,  by  sanctifying  or  purifying  their  hearts  by 
faith.  To  separate  these  two,  is  therefore  a  dishonour  to  the 
divine  perfections :  God  never  designed  to  save  his  people  in 
sin,  but  first  to  save  them  from  it,  and  then  to  crown  the  work, 
which  he  had  begun,  with  complete  blessedness.  Therefore  the 
man  who  lives  in  all  excess  of  riot,  and  yet  hopes  for  salvation, 
must  be  guilty  of  a  groundless  presumption.  When  we  read, 
in  scripture,  of  God's  extending  mercy,  we  find  that  there  are 
certain  marks  and  characters  annexed,  of  those  persons  who 
have  ground  to  lay  claim  to  an  interest  in  it :  thus  it  is  said. 
The  Lord  is  merciful  and  gracious^  sloxv  to  anger ,  and  plenteous 
in  merci/,  Psal.  ciii.  8.  but  then  it  is  added,  that  this  mercy  is 
from  everlasting  to  everlasting  upcn  them  thatfeaj-  him  ;  to  such 
as  keep  his  covenant^  and  to  those  that  remember  his  command- 
ments to  do  them^  ver.  17,  18.  and  elsewhere  the  Psalmist  ad~ 
mires  the  goodness  of  God,  (which  is,  doubtless,  beyond  ex- 
pression wonderful)  when  he  says,  0  hoxv  great  is  thy  good- 
ness^ which  thou  hast  laid  itp^  and  wrought,  in  which  he  speaks 
of  the  present  displays  of  goodness,  and  the  future  reserves 
thereof;  but  it  follows,  that  this  belongs  only  to  them  that  fear 
him,  and  to  them  that  trust  in  him  before  the  sons  of  men f  Psal. 
xxxi.  19.  and  elsewhere  it  is  said.  All  the  paths  of  the  Lord  are 
mercy  and  truth,  unto  such  as  keep  his  covenant  and  his  te$ti- 
monies,  Psal.  xxv.  10.  that  is,  to  them,  exclusively  of  all  others. 
Moreover,  we  never  read  of  God's  glorifying  his  mercy  but 
in  Christ;  first,  in  bringing  sinners  nigh  to  him,  by  his  blood, 
and  then  in  applying  redemption  purchased  by  his  Spirit :  thus 
the  apostle  says,  God  was  in  Christ  reconciling  the  world  unto 
himself  2  Cor.  v.  1 9.  and  then  he  adds,  as  an  expedient  to  give 
sinners  a  ground  of  hope,  that  they  have  an  interest  in  this  pri- 
vilege, that,  in  the  gospel,  he  sends  an  embassy  to  them,  to  be- 
seech them,  as  thej/  value  their  own  souls,  to  be  reconciled  to 
God,  by  complying  with  the  gospel-overture,  and  repeiiting  of, 
aid  desisting  from  their  rebellion  against  him.  And,  when  he 
is  represented  as  the  Father  of  mercies,  and  the  God  of  all  com" 
fort,  he  is,  at  the  same  time,  styled,  the  God  and  Father  of  our 
Lord  Jesus  Christ,  chap.  i.  3.  to  denote,  that  this  mercy  is  dis- 
played in  and  through  a  Mediator;  and  therefore  our  hope  of 
attaining  it,  must  be  founded  in  our  interest  in  him,  which  canr 
not  be  considered  otherwise,  than  as  including  in  it  the  grace 
of  faith.  Are  they,  who  have  a  right  to  expect  salvation,  called 
J^cirs  of  God,  and  joir^t-heirs  xuith  Christ  P  Rom.  viii.  1 7.  ^h»y 


496         DISADVANTAGE  OF  NOT  HEARING  THE  GOSPEL. 

are  farther  described,  as  conformed  to  his  imoge^  ver.  29.  Have 
they  a  right  to  the  inheritance  of  the  saints  in  light  ?  they  are 
characterized  as  made  meet  for  it^  Colos.  i.  12.  and  when  the 
apostle  exhorts  persons  to  look  for  the  mercy  of  God  nnto  eter- 
nal life,  he  intimates  that  this  would  be  a  presumptuous  expec- 
tation, were  it  separate  from  their  keeping  themselves  in  the  love 
of  God,  ]\x(S.<t,  ver.  21. 

2.  Otiiers  have  no  foundation  for  their  expectation  of  salva- 
tion, but  by  extenuating  sin ;  and  are  hardly  persuaded  to  con- 
fess themselves  to  be  sinners,  how  vile  soever  their  conversa- 
tion be  :  thus  it  is  said,  concerning  Ephraim,  The  balances  of 
deceit  are  in  his  hand,  he  loveth  to  oppress ;  yet  he  refused  to 
acknowledge  this,  and  says,  In  all  my  labours  they  shall  find 
none  iniquity  in  me,  that  xvere  sin,  Hos.  xii.  7,  8.  and,  when 
the  prophet  Jeremiah  exhibits  a  charge  against  a  degenerate 
age,  and  tells  them,  Thou  hast  taught  the  wicked  ones  thy  ways^ 
also  in  thy  skirts  is  found  the  blood  of  poor  innocents;  what 
abominable  stupidity  were  they  guilty  of,  when  they  reply  to 
this,  Because  lam  innocent,  surely  his  anger  shall  turn  from  me, 
Jer.  ii.  33 — 35. 

Sometimes  they  build  their  hope  of  salvation,  though  they 
cannot  exculpate  themselves  from  the  charge  of  sin,  on  the  bare 
supposition,  that  some  others  are  greater  sinners  than  them- 
selves :  thus  the  Pharisee  pleases  himself,  that  he  was  not  guil- 
ty of  some  notorious  sins  :  that  he  was  no  extortioner,  or  adul- 
terer, nor  even  as  the  Publican,  whom  he  looks  upon  with  great 
contempt,  Luke  xviii.  11.  or  if  they  are  forced  to  conclude 
themselves  to  be  among  the  number  of  the  vilest  and  most  no- 
torious sinners,  yet  they  presume  that  God  will  not  punish  them 
eternally  for  this,  but  will  make  some  allowance  for  the  pro- 
pensity of  human  nature  to  sin,  or  the  force  of  those  tempta- 
tions, which  they  have  not  been  able  to  withstand ;  or,  if  they 
are  liable  to  any  extraordinary  afflictions  in  this  life,  they  sup- 
pose that  these  are  sufficient  to  compensate  for  all  the  sins  that 
they  have  committed,  and  therefore  their  miseries  shall  not  be 
extended  beyond  it ;  so  that,  that  which  lies  at  the  root  of  this 
presumptuous  hope,  is  a  secret  denial  of  the  infinite  demerit  of 
sin,  or  that  it  deserves  eternal  punishment.  Now,  that  we  may 
shew  the  vanity  of  that  expectation,  which  has  no  other  foun- 
dation than  this,  let  us  consider, 

(1.)  That  to  extenuate  sin,  is  an  argument  that  persons  are 
unacquainted  with  themselves,  know  not  the  plague  of  their 
own  hearts ;  and  therefore  it  is  the  most  destructive  fallacy  that 
men  can  put  on  themselves  ;  and  it  js  a  sad  token  that  they  are 
given  up  to  judicial  blindness  :  but,  when  God  shall  charge  sin 
on  the  conscience,  or,  as  the  Psalmist  speaks,  reprove  them,  and 
set  their  iniquities  in  order  before  their  eyes,  Psal.  1.  21.  which 


DISADVANTAGE  OF  NOT  HEARING  THE  GOSPEL.         497 

he  will  do,  at  one  time  or  other,  they  shall  appear  to  have  been 
self-deceived,  and  the  ground  of  their  hope  of  salvation,  sink 
under  them. 

(2.)  To  simpose  that  sin  does  not  deserve  eternal  punish- 
ment, is  an  affront  to  the  holiness  of  God  and  a  disbelief  of 
those  threatenings  which  are  denounced  against  it.  It  is,  in  ef- 
fect, to  deny  that  sin  is  objectively  infinite,  which  cannot  be 
done,  without  denying,  in  effect,  that  God  is  a  God  of  infinite 
perfection ;  it  is  a  flying  in  the  face  of  his  justice,  and  charging 
him  with  mal-administration ;  to  such  it  may  be  said,  as  Elihu 
says  to  Job,  JFilt  thou  condeynn  him  that  is  most  just  P  Job 
xxxiv.  17.  or,  as  God  speaks,  to  reprove  and  humble  him,  JFi/t 
thou  also  disannul  my  judgmeJit  ?  Wilt  thou  condemn  me  that 
thou  mayest  be  righteous  ?  chap.  xl.  8.  But  since  the  eternity  of 
the  punishment  of  sin  is  particularly  insisted  on,  under  a  follow-' 
ing  answer,*  we  shall  add  no  more  on  that  head  at  present ; 
only  let  it  be  considered,  that  this  method  of  reasoning  has  a 
tendency  to  banish  all  religion  out  of  the  world  ;  and  it  is  never 
made  use  of,  but  by  those  who  make  no  pretensions  to  it. 

3.  If  it  be  reckoned  preposterous  for  any  one  to  found  his 
hope  of  salvation  on  the  extenuating  of  his  sins,  others  have  a 
more  plausible  pretence,  when  they  expect  to  be  saved,  because 
they  perform  some  works  that  are  materially  good,  though 
these  are  not  only  destitute  of  the  grace  of  faith,  but  strangei"s 
to  the  way  of  salvation  by  Jesus  Christ.  If  they  perform  some 
moral  duties,  or  abstain  from  some  gross  enormities,  much 
more  if  they  have  a  form  of  godliness,  and  are  reckoned  to  be 
religious  persons  by  the  world,  and,  in  many  instances,  are  use- 
ful to  those  with  whom  they  converse,  they  are  ready  to  con- 
clude, that  they  do,  as  it  were,  merit  eternal  life  thereby,  and 
God,  for  this,  becomes  a  debtor  to  them ;  the  former  sort  above- 
mentioned  have  too  light  thoughts  of  sin ;  these  set  too  great  a 
value  on  their  duties,  which  is  contrary  to  what  our  Saviour  says, 
When  ye  shall  have  done  all  those  things  xvhieh  are  commanded 
yoUy  say^  We  are  unprofitable  servants^  Luke  xvii.  10.  I  would 
not  have  it  thought  that  hereby  I  design  to  depreciate  any  mo- 
ral duties,  or  virtues,  which  have  in  them  a  degree  or  exccllen- 
C}',  in  proportion  to  their  nature :  but  the  only  thing  that  I  in- 
tend hereby  is,  that  good  works  which  do  not  proceed  from  a 
right  principle,  and  are  not  performed  for  right  ends,  if  there 
be  not  an  internal  principle  of  grace  implanted  in  regeneration, 
nor  faith  in  Christ,  as  the  main  spring  thereof,  or,  if  they  be 
put  in  the  room  of  Christ's  righteousness,  and  so  made  the 
loundation  of  our  justification,  or  right  to  eternal  life,  they  are 
not  accepted  by  God ;  and  that  hope  of  salvation,  which  !<v. 
founded  thereon,  is  vain,  and  unwarrantabl»% 

•  S^e  Qitest.  LXXXJX 


498         DISADVANTAGE  OF  NOT  HEARING  THE  GOSPEL. 

4.  There  are  others,  who,  as  it  is  expressed  in  this  answer, 
frame  their  lives  according  to  the  light  of  nature,  or  the  law  of 
that  religion  which  they  profess,  and  doubt  not,  but  in  so  doing, 
they  shall  be  saved.  This  presumption  is  defended  by  many, 
who  call  themselves  Christians,  who  suppose,  that  a  person  may 
be  saved  in  any  religion,  whether  true  or  false  :  these  do  not 
stick  to  say,  that,  if  they  lived  at  Rome,  they  would  embrace 
the  Popish  doctrines ;  or,  if  in  Turkey,  they  would  profess  the 
Mahometan  faith ;  or,  had  they  been  born  in  India,  among  the 
Pagans,  they  should  have  ground  to  conclude  that  they  are  in 
a  safe  way  to  heaven.  This  opinion  certainly  reflects  dishonour 
on  the  Christian  name ;  and  it  savours  so  much  of  scepticism, 
that  these  must  be  supposed  to  conclude,  that  there  is  nothing 
certain  in  religion ;  or,  as  to  the  different  modes  thereof,  that 
these  are  only  a  political  engine,  a  mere  human  invention, 
which  stands  upon  no  other  basis,  but  tradition,  and  has  nothing 
else  to  propagate  it,  but  implicit  faith.  This  is  the  notion  which 
they,  who  set  themselves  against  divine  revelation,  entertain 
concerning  religion  in  general;  or,  if  there  be  any  thing  in  it 
that  escapes  their  reproach  and  censure,  it  is  only  such  maxims 
as  are  founded  in  the  laws  of  nature,  viz.  that  we  ought  to  do 
to  others  as  we  would  have  them  do  to  us,  govern  our  passions, 
that  they  may  not  be  outrageous,  and  disturb  not  only  our  own 
peace,  but  that  of  all  civil  societies ;  and  that  we  must  not  of- 
fer injuries,  or  violence,  to  those  whom  we  converse  with ;  but 
rather  be  gentle,  good-humoured,  kind,  and  compassionate  to 
them,  and  abstain  from  those  enormities,  which  are  abhorrent 
to  nature.  This  they  suppose  to  be  sufficient  to  denominate  any 
one  a  good  man,  who  need  not  entertain  any  doubt  of  his  owii 
salvation :  but  this  is  to  set  aside  all  revelation,  and  disbelieve 
the  demonstrative  evidence  which  we  have  of  the  truth  of  the 
Christian  religion,  and  it  is  to  cast  contempt  on  that,  as  unne- 
cessary, which  has  in  it  the  gi'eatest  excellency.  It  also  contains 
a  denial  of  that  which  is  experienced  by  all  true  believers, 
namely,  that  revealed  religion  has  the  greatest  tendency  to  dis- 
pose them  to  glorify  God,  and  to  do  good  to  men ;  these  sen- 
sibly find,  that  they  have  the  greatest  comfort,  and  most  solid 
ground  of  hope,  in  a  firm  adherence  thereunto :  and  laying  all 
the  stress  of  their  salvation  on  what  is  revealed  in  the  gospel  j 
and  desiring  to  adhere  stedfastly,  by  faith,  to  Christ,  as  the  only 
way  of  salvation. 

II.  It  is  farther  observed,  in  this  answer,  that  there  is  sal-K 
vation  in  no  other  but  in  Christ.  The  scripture  is  very  full  and 
express  to  this  purpose ;  Thus  it  is  said.  Neither  is  there  salva- 
tion in  ony  other  /  for  there  is  none  other  name  under  heaven 
g-ivcn  among"  men^  xvhereby  we  must  be  saved^  Acts  iv.  12.  and 
elsewhere  the  apostle  says,  Other  foundation  can  no  man  lay. 


.J3ISADVANTAGE  OF  NOT  HEARING  THE  GOSPEL.        499 

than  that  is  laidy  which  is  Jesus  Christy  1  Cor.  iii.  11.  On 
him  the  church  is  built ;  he  is  the  only  Mediator  between  God 
and  man,  the  only  Redeemer,  who  purchased  salvation  for 
those  who  shall  be  made  partakers  of  it :  He  laid  the  founda- 
tion-stone of  this  glorious  fabric,  and  therefore  we  must  con- 
clude, that  the  carrying  on  of  this  work  belongs  to  him,  till  the 
top-stone  is  laid,  and  the  work  brought  to  perfection ;  upon 
which  account  he  is  styled,  The  Author  and  Finisher  offaithy 
Heb.  xii.  3.  Accordingly  we  may  obsei-ve, 

1.  That  faith,  and  all  other  griv.ces  that  accompany  salvation, 
have  a  peculiar  reference  to  Christ :  Thus  we  are  said  to  ob- 
tain precious  faith  through  his  righteousness^  2  Pet.  i.  1.  and 
he  is  said  to  dtuell  in  the  hearts  of  his  people  by  faith ^  Eph.  iii. 
17,  and  to  increase  their  faith,  Luke  xvii.  5.  and  he  is  also  the 
Object  of  faith,  as  he  says,  Te  believe  in  God,  believe  also  in  me^ 
John  xiv.  1.  and  this  grace  is  frequently  described  as  a  coming 
to  him,  chap.  vi.  QtS.  and  it  is  such  a  coming  as  implies  more 
than  an  attendance  on  his  ordinances  ;  for  it  is  connected  with 
salvation,  which  is  the  meaning  of  that  metaphorical  expres- 
sion, in  which  it  is  said,  that  such  shall  never  hunger  nor  thirst ; 
by  which  we  are  to  understand  that  all  their  desires  shall  be 
fulfilled,  and  they  shall  be  satisfied  with  that  perfect  blessed- 
ness, which  he  will  make  them  partakers  of.  Besides,  it  is 
such  a  coming  to  Christ,  as  is  the  effect  of  God's  almighty 
power ;  therefore  he  says.  No  man  can  come  to  me,  except  the 
Father  "which  hath  sent  me  draw  him,  ver.  44. 

This  will  farther  appear,  if  we  consider  that  salvation  is 
founded  on  Christ's  executing  his  three  offices  of  Priest,  Pro- 
phet, and  King.  The  first  of  these  he  executes  in  our  behalf  ; 
not  in  us,  but  for  us,  whereby  faith,  and  all  other  graces,  are 
purchased ;  whereas,  in  the  execution  of  his  other  two  offices, 
namely,  his  Prophetical  and  Kingly,  especially  when  it  is  ren- 
dered effectual  to  salvation,  his  people  are  the  subjects  in  whom 
they  are  executed  ;  the  work  performed  is  internal,  and  the 
oonsequence  of  it  is  the  soul's  giving  that  glory  to  him,  that  is 
the  result  thereof ;  and  this  cannot  be  done,  without  our  know- 
ing him  to  be  a  Mediator,  and,  as  such,  ordained  and  qualified 
to  execute  them.  This  cannot  be  known  without  divine  re- 
^■elation. 

Moreover,  this  is  evident,  from  the  apostle's  method  of  rea- 
soning, in  which  he  considers  our  calling  on  the  name  of  the 
Lord  as  inseparably  connected  with  salvation,  and  necessar}- 
thereunto,  and  that  this  proceeds  from  faith ;  for,  says  he.  How 
shall  theij  call  on  him,  in  whotn  they  have  not  believed  P  Rom. 
X.  14.  And  this  faith  supposes  the  preaching  of  the  gospel, 
which  gospel  is  represented,  in  many  scriptures,  as  a  display  of 
the  glory  of  Christ  :  therefore  it  follows,  that  there  is  no  sal- 


;iOO         DISADVANiAG£  Oi'  NOTHEARIKG  THE  GOSPELv 

vation  without  divine  revelation;  or  that  they,,  vvho  never 
heard  of  Christ,  and  consequently  never  believed  in  him,  have 
no  right  or  claim  to  it. 

We  might  also  observe  the  account  which  the  same  apostle 
gives  of  that  worship,  which  is  necessary  to  salvation,  when  he 
says,  Through  him  xve  have  access^  by  one  Spirit^  unto  the  Fa- 
ther^ Eph..  ii.  18.  To  have  access  to  God,  is  certainly  necessa- 
ry to  salvation ;  and  this  is  by  a  Mediator,  which  is  elsewhere 
called.  Coming  to  God  by  him  :  But  this  cannot  be  done  without 
the  knowledge  of  him,  as  the  way  to  the  Father,  and  that  faith 
in  him,  which  is  founded  thereon.  Moreover,  salvation  is  to  be 
considered  as  a  promised  blessing,  founded  in  the  covenant  of 
grace,  and  therefore  they,  who  are  strangers  to  this  covenant, 
have  no  right  to  lay  claim  to  the  promises  thereof,  which  are 
no  where  contained  but  in  divine  revelation,  and  accordingly 
they  are  said  to  be  yea  and  amen  in  Christy  to  the  glory  ofGody 
2  Cor.  i.  20.  Therefore,  what  hope  can  there  be  of  obtaining 
these  promised  blessings,  without  the  knowledge  of  Christ  ? 

2.  It  farther  appears,  that  there  is  no  salvation  without  faith 
in  Christ,  as  founded  in  divine  revelation,  inasmuch  as  there 
is  no  justification  without  it.  Justification  is  inseparably  con- 
nected with  salvation  by  the  apostle,  when  he  says,  WhoM  he 
justified^  them  he  also  glorified^  Rom.  viii.  30.  To  separate 
these  two,  is  to  suppose,  that  a  person  may  expect  salvation, 
without  being  delivered  from  the  guilt  of  sin,  and  the  con- 
demning sentence  of  the  law ;  or  to  have  a  right  to  eternal  life, 
without  being  able  to  plead  any  righteousness  that  is  worthy  of 
God's  acceptance,  which  is  certainly  to  build  our  hope  on  a 
sandy  foundation,  and  is  contrary  to  those  scriptures  that  set 
forth  the  impossibility  of  our  being  justified  by  the  works  of 
the  law,  or  the  necessity  of  faith  in  Christ's  righteousness,  in 
order  to  our  claiming  this  privilege.  This  the  apostle  Paul  fre- 
quently inculcates  ;  therefore  it  follows,  that  no  one  can  plead 
any  thing  done  by  him,  as  the  matter  of  his  justification,  though 
he  could  say,  as  that  apostle  did,  touching  the  righteousness 
that  is  171  the  laxv^  lam  blavieless,  Phil.  iii.  6.  and  elsewhere  he 
says.  Though  I  know  nothing  by  myself^  yet  I  am  not  hereby 
justified^  1  Cor.  iv.  4.  If  the  best  saint  in  the  world  must  have 
something,  to  support  his  expectation  of  being  discharged  from 
condemnation,  that  is  infinitely  more  valuable  than  any  act  of 
his  own  obedience  ;  then  certainly  that  obedience,  which  is 
performed,  according  to  the  dictates  of  the  light  of  nature,  with- 
out divine  revelation,  is  far  from  being  a  sufficient  foundation 
to  support  a  person's  hope  of  justification  and  salvation  :  But 
such  who  are  destitute  of  the  gospel,  have  nothing  else  to 
plead ;  therefore  we  must  conclude,  as  it  is  expressed  in  this 
answer,  that  they,  who  never  heard  the  gospeK  and  belie^  e  not 
m  Christ,  cannot  be  saved. 


DISADVANTAGE  OF  NOT  HEARING  THE  GOSPEL.         501 

3.  This  may  be  also  inferred,  from  those  scriptures  that  set 
forth  the  pernicious  consequence  of  unbelief,  as  it  is  said.  He 
that  believes  not  is  condeinJied  already^  and  shall  not  see  life^  but 
the  wrath  ofGodahideth  on  him^  John  iii.  18,  36.  and  elsewhere, 
If  ye  believe  not  that  J  am  hcy  ye  shall  die  in  your  sins^  chap, 
viii.  24.  And  inasmuch  as  faith  is  founded  on  divine  revela- 
tion, there  are  other  scriptures  that  represent  those  who  are 
destitute  of  it,  as  being  in  an  hopeless  state :  thus  the  apostle 
tells  the  church  at  PIphesus,  that  xvhen  they  were  Gentiles^  and 
consequently  strangers  to  the  gospel,  they  had  no  hojje,  being' 
without  God  in  the  worlds  Eph.  ii.  12.  so  that,  whatever  know-' 
ledge  they  had  of  a  God  by  the  light  of  nature,  or  whatever 
blessings  they  received  from  common  providence,  they  had  not 
.such  a  knowledge  of  him,  nor  such  an  interest  in  him,  as  gave 
them  hope  of  salvation.  The  apostle  does  not  speak  of  them  as 
being  in  an  hopeless  state,  because  their  conversation  had  been 
more  vile  than  that  of  other  Gentiles,  as  acting  contrary  to  the 
dictates  of  the  law  of  nature ;  but  he  speaks  of  them  as  Gen- 
tiles, that  is,  without  the  light  of  divine  revelation ;  and  there- 
fore what  he  says,  concerning  them  is  applicable  to  all  the  Hea- 
then, as  sucli.* 

Again,  it  is  farther  observed,  in  scripture,  that,  before  Christ 
was  preached  to  the  Gentiles,  they  were  not  the  objects  of  his 
special  care  and  goodness,  but,  in  this  respect,  neglected  by 
him ;  accordingly  it  is  said,  that,  in  times  past  he  suffered  all 
nations  to  ivalk  in  their  own  xoays^  Acts  xiv.  16.  and  elsewhere 
these  are  called.  Times  of  ignorance,  ivhich,  it  is  said,  God 
winked  at,  chap.  xvii.  30.  as  it  is  in  our  translation  :  but  this  is 
not  so  agreeable  to  the  sense  of  the  Greek  word,f  as  if  we  ren- 
dered it,  during  the  times  of  this  ignorance,  God  having  over- 
looked them,  that  is,  the  Gentiles,  hath  now  commanded  all  men 
every  xvhere  to  repent ;  and,  if  they  were  disregarded  by  him, 
they  could  not  be  supposed  to  be  the  objects  of  his  special  grace, 
or  to  have  a  right  and  title  to  salvation. 

Moreover,  the  apostle  Paul,  when  speaking  of  some  among 
the  Heathen,  who  excelled  others  in  wisdom ;  notwithstanding 
being  destitute  of  gospel  light,  he  casts  the  utmost  contempt  on 
those  attainments  in  the  knowledge  of  divine  things,  which  they 
gloried  in,  as  being  insufficient  to  salvation ;  and  therefore  he 
says,  that  whatever  they  knew  of  the  perfections  of  the  divine 
nature,  so  far  as  they  may  be  known  without  divine  revelation, 
yet  by  xoisdom  they  knew  not  God ;  and  therefore  he  says.  Where 
is  the  ivise  ?  xvhere  is  the  scribe?  xvhere  is  the  disputer  of  this 
xvorld?  Hath  not  God  made  foolish  the  wisdom  of  this  xvorld? 
I  Cor.  i.  20. 

•  //  Iff  a  rule  in  logic,  A  quatcr.iis  ad  omne  valet  cons''qu«*nti4. 

Vol.  II.  3  S 


?q2       disadvantage  or  noi  hearing  the  gospel. 

Object.  1.  It  is  objected,  that  it  is  contrary  to  the  goodness 
of  God  to  condemn  persons  for  invincible  ignorance,  as  that  of 
the  Heathen  must  be  supposed  to  be,  since  it  was  impossible 
for  them  to  know  the  way  of  salvation  by  a  Redeemer. 

Ansxv.  To  this  it  may  be  replied,  that  we  must  distinguisl^ 
between  God's  condemning  persons  for  not  knowing  the  gos- 
pel, which  is  to  condemn  them  for  invincible  ignorance^  and 
his  not  giving  the  gospel  to  a  greater  part  of  the  world,  (as  a 
necessary  means  of  grace  and  salvation)  whom  he  designed,  as 
we  before  observed,  to  overlook,  and  suffer  to  walk  in  their 
own  way.  If  the  goodness  of  God  had  laid  a  natural  obliga- 
tion on  him,  without  an  act  of  his  sovereign  will,  to  bestow  the 
means  of  grace,  or  the  knowledge  of  the  way  of  salvation  on 
them,  then  it  would  have  been  contrary  to  his  divine  perfec- 
tions to  have  denied  the  gospel  to  any,  and  so  to  condemn 
them  who  are  ignorant  thereof.  It  is  one  thing  for  God  to 
leave  them  in  their  fallen  state,  the  result  whereof  would  be 
their  not  knowing  the  way  of  salvation ;  and  another  thing  for 
him  to  condemn  them  for  this,  as  though  there  were  no  other 
reason  obliging  him  to  inflict  this  righteous  judgment  on  them. 
Object.  2.  It  is  farther  objected,  that  the  apostle  says,  in  Rom. 
i.  19.  That  -which  may  be  knoxvn  of  God^  is  manifest  in  them;, 
for  God  hath  shervn  it  unto  them;  and,  in  chap.  ii.  14,  15.  When 
the  GeJitiles  which  have  7iot  the  lazv^  that  is,  any  other  law  than 
that  of  nature,  do^  by  nature  the  things  contained  in  the  law; 
these  having  not  the  laxv,  are  a  larv  unto  thejnselves  ;  which  shew 
the  xvork  of  the  knv  xvritten  in  their  hearts^  their  consciences 
also  bearing  them  xvitiiess^  and  their  thoughts  the  mean  xvhile 
accusing  or  else  excusing  one  another.  From  hence  it  is  argued, 
that  the  Gentiles  have  sufficient  knowledge  of  the  divine  law, 
i.o  bring  them  into  a  state  of  salvation  ;  their  consciences  are 
said  to  excuse  thern^  that  is,  not  to  charge  guilt  upon  them  ; 
therefore  they  are  justified  by  vv^alking  according  to  the  dic- 
tates of  the  light  of  nature. 

Ansxu.  1.  As  to  what  the  apostle  said,  in  the  former  of  these 
scriptures,  that  thatxvhich  marj  be  known  of  God^  is  manifest  in 
them^  or  shewed  to  them ;  he  does  not  speak  of  those  things 
\v^hich  are  to  be  known  of  God,  that  have  an  immediate  refer- 
once  to  salvation ;  nor  does  he  say,  that  every  thing  necessary 
to  be  known  of  him,  in  order  thereunto,  is  manifest  in  them  ; 
but,  that  of  God  xvhich  is  hiowji  hij  them^*  is  from  him  as  the 
God  of  nature,  he  has  shewn  it  to  them,  that  is,  he  has  given 
them  sufficient  li'^ht  to  discover  his  eternal poxver  and  Godhead, 
in  a  way  of  reasoning  from  the  things  that  are  made,  as  he 
tulds,  in  ih^  following  words  ;  but  the  eternal  power  and  God- 

*    TO  J.V*S"CV  TS  Q». 


DISADVANTAGE  OF  NOT  IIEARIXG  THE  GOSPEL.         50o 

head  may  be  known  by  those  who  are  destitute  of  that  know- 
ledge, which  is  necessan"  to  salvation. 

2.  As  to  the  other  scripture,  mentioned  in  the  objection,  iu 
which  the  Gentiles  are  said  to  do  by  nature  the  things  contained 
in  the  laxv  ;  he  does  not  infer  from  thence  that  they  are  the  ser- 
vants of  God,  or  willing  subjects  to  his  government,  or,  indeed, 
that  they  fulfil  the  law  of  nature ;  and  therefore  we  cannot  sup- 
pose that  he  concludes  them  justified  thereby,  which  is  contra- 
ry to  the  whole  tenor  of  the  apostle's  doctrine,  in  other  parts 
of  his  writings.  It  is  true,  he  says,  that  their  consciences  some- 
times excuse^  as  well  as,  at  other  times,  accuse  them ;  yet  it  must 
be  considered,  that  conscience  may  excuse,  or  plead  not  guilty, 
with  respect  to  the  charge  of  some  crimes,  which  are  commit- 
ted by  others,  when,  at  the  same  time,  this  does  not  exempt 
them  from  the  guilt  of  sin  in  general,  or  give  them  a  right  and 
tide  to  eternal  life.  The  apostle  therefore  designs  only  to  shew 
liow  far  the  corruption  of  men  may  be  restrained,  by  their  att; 
tending  to  the  dictates  of  the  light  of  nature,  whereby  a  great 
deal  of  sin  and  guilt  might  be  prevented  ;  but  he  does  not  de- 
termine that  God  has  any  farther  design  of  grace  toward  them  ; 
for,  if  he  had,  he  wovdd  have  given  them  the  means  of  salva- 
tion ;  and  if  he  has  not  said  that  he  will  save  them,  without 
giving  them  these  means,  we  have  no  ground  to  assert  that  he 
will;  for  this  is  to  conclude,  without  sufficient  evidence  from 
scripture. 

Object.  3.  It  is  said,  in  Rom.  ii.  4.  that  the  g-oodness  of  Go(t 
leadeth  to   repentance ;  but  repentance  is  certainly  connecteft 
with  salvation ;  therefore  the   goodness,  or  bounty   of  God, 
which  persons,  who  have  no  other  right  but  that  of  nature,  have  , 
some  knowledge  of,  may  lead  them  to  salvation, 

Answ.  It  is  evident  that  the  apostle,  in  this  scripture,  does 
not  speak  to  the  Gentiles,  but  to  the  Jews ;  for,  having  consi- 
dered the  vile  abominations  which  were  practised  by  the  Gen- 
tiles, in  the  foregoing  chapter,  in  this  he  reproves  the  Jews, 
when  he  savs,  in  ver.  1.  Thou  art  inexcusable^  0  vian^  that 
Judg-cst^  and  ijet  dost  the  same  things  ;  and,  in  ver^  17.  Beholdy 
thou  art  called  a  Jerv^  and  restest  in  the  laiv^  and-  makest  thij 
Boast  of  God;  therefore,  if  the  apostle  is  speaking  to  them,  when 
he  says.  The  goodness  of  God  leadeth  thee  to  repentance^  we  are 
not  only  to  understand  hereby  the  bounty  of  common  provi- 
dence, or  those  effects  of  the  divine  goodness,  which  are  known 
and  experienced  by  the  whole  world ;  but  the  goodness  of  God, 
which  they  had  experienced,  who  were  the  peculiar  objects 
thereof,  and  favoured  by  him,  above  all  the  rest  of  the  world, 
to  whom  pertained  the  adoption^  the  glorify  the  covenants^  and 
the  giving  the  fcnv,  and  the  service  of  God,  and  the  p"o?riisr%,  Hk 


504         DISADVANTAGE  OF  NOT  HEARING  THE  GOKVLL. 

we  read,  in  chap.  ix.  4.  therefore  certainly  they  were  highly  to 
blame,  that  they  were  not  hereby  led  to  repentance. 

Object,  4.  It  is  farther  objected,  that  the  apostle,  in  dispu- 
ting with  the  Athenians,  in  Acts  xvii.  27.  put  them  upon  stek- 
inp-  after  God,  if  haply  they  might  feel  after  him,  and  find  him; 
whereas,  if  it  were  impossible  to  find  God,  that  is,  the  way  of 
acceptance  in  his  sight,  by  the  light  of  nature,  it  would  have 
been  a  preposterous  thing  for  the  apostle  to  have  put  them  upon 
seeking  him ;  therefore  it  follows,  that  they  are  not  destitute  of 
all  means  of  grace,  or  without  a  possibility  of  salvation. 

Ansiv,  To  this  it  may  be  replied,  that,  if  by  seeking  the  Lord^ 
the  apostle  means  enquiring  into  the  way  of  salvation  by  a  Re- 
deemer, and  pressing  after  faith  in  him ;  as  it  is  said,  Seek 
and  ye  shall  find;  knock,  and  it  shall  be  opened  unto  you^  Matt. 
vii.  7.  and.  If  thou  seek  him,  he  ivill  be  found  of  thee,  1  Chron. 
xxviii.  9.  this  does  not  argue,  that  the  Heathen,  before  the 
gospel  was  preached  to  them,  in  seeking,  might  find  the  way 
of  salvation  :   For, 

1.  Though  he  be  speaking  to  the  Heathen,  yet  they  are  con- 
sidered, at  this  time,  as  having  the  gospel  preached  to  them 
by  him,  and  therefore  not  destitute  of  the  external  means  of 
grace,  which  he  advises  them  to  attend  to,  in  hope  that  their 
endeavours  might  be  succeeded. 

2.  If,  on  the  other  hand,  he  speaks  to  them  without  regard 
to  the  privilege  they  then  enjoyed,  and  so  inform  them  what 
they  might  attain  to,  without  divine  revelation,  which  is  the 
only  sense  that  seems,  in  the  least,  to  favour  the   objection  ; 
then,  by  seeking  the  Lord,  we  must  understand  their  enquiring 
into  the  divine  perfections,   so  far  as  the  knowledge  thereof  is 
attainable  by  the  light  of  nature ;  and  the  consequence  of  it 
would  be  their  attaining  such  a  degree  thereof,  as  would  dis- 
cover the  absurdity  of  that  idolatry  that  they  were  guilty  of, 
which  the  apostle  is   arguing  against.     And  we  may  observe, 
that  he  makes  use  of  such  a  mode  of  speaking,  as   is  very   a- 
greeable  to  this  sense  of  the  text,  when  he  says,  If  haply  ye 
might  fed  after  him;  which  is  a  metaphor,  taken  from  those 
who  ai^e  endeavouring  to  find  their  v/ay   in  the  dark,  in  which 
they  feel  after  things  which  they   cannot  see,  and  sometimes 
they  find  them.     And,  when  he  concludes,  that  haply,  or,  per- 
adventure,  you  may  find  him,  this   implies,  that  though  the 
Heathen,  by  the  light  of  nature,  had  some  means  of  attaining 
such  a  measure  of  knowledge,  as  would  have  given  them  a  full 
conviction  that  there  was  but  one  God,  and  that  this  God  ought 
to  be  worshipped  in  a  way  agreeable  to  his  divine  perfections, 
and  consequently  that  they  ought  not  to  think  that  the  God-head 
zuas  like  to  gold  or  silver,  or  stone,  graven  by  art  and  man's 
device,  which  would  have  effectually  confuted  that  gross  idola- 


msADVANTAGE  OF  NOT  HEARING  THE  GOSPEL.         SX)j 

try,  which  they  were  charged  with ;  yet  some  did  not  attend  to 
the  light  of  nature,  so  far  as  this  amounts  to,  which  was  the 
case  of  those  whom  he  was  disputing  with;  and  therefore  his 
design  is  to  reprove  their  idolatry,  and  persuade  them  to  seek 
after  that  knowledge  of  God,  which  would  have  induced  them 
to  forsake  it ;  so,  that,  in  that  part  of  his  argument,  he  does 
not  seem  to  proceed  any  farther  than  this ;  and  therefore,  when, 
in  another  part  of  it,  he  treats  of  that  knowledge  of  God, 
which  is  more  immediately  connected  with  salvation,  he  speaks 
of  jfesus  and  the  resurrection^  diough  they  treated  it  with  ridi- 
cule and  contempt;  therefore  it  does  not  follow,  that  the  Hea- 
then, by  the  light  of  nature,  had  a  sufficient  discovery  of  tliQ 
way  of  salvation. 

Object.  5.  There  is  another  objection  against  the  doctrine 
we  are  maintaining,  taken  from  some  instances  of  those  who 
are  supposed  to  have  been  destitute  of  divine  revelation,  as 
living  without  the  pale  of  the  church,  and  yet  recommended  in 
scripture,  as  men  excelling  many  others  in  grace,  concerning 
whom  there  is  no  reason  to  doubt,  but  that  they  were  in  a  state 
of  salvation  ;  such  as  Melchisedeck,  Job,  and  his  friends,  with 
whom  the  dispute  was  held,  mentioned  in  the  book  of  Job ; 
and,  in  the  New  Testament,  the  Centurion  concerning  whom 
our  Saviour  says.  Verily^  I  have  not  found  so  great  faith.,  no 
vM  in  Israel^  Matt.  viii.  10.  and  Cornelius,  whom  we  read  of 
in  the  Acts  of  the  Apostles;  these  were  all  supposed  to  be  in 
a  state  of  salvation,  and  yet  reckoned  among  the  Heathen, 

Answ.  1.  As  to  Melchisedeck,  we  have,  under  a  foregoing 
answer  *,  given  our  sentiments  v^ho  he  was,  which,  if  what 
was  there  observed  be  true,  will  render  this  objection  of  no 
force  :  but,  inasmuch  as  it  is  founded  on  the  commonly-receiv- 
ed opinion,  namely :  that  he  v/as  a  priest  and  a  king  in  the 
land  of  Canaan,  we  may  add,  that  this  will  make  very  little  to 
their  purpose ;  for,  it  is  certain,  he  was  not  an  idolater,  or  a 
stranger  to  revealed  religion ;  and  therefore  it  cannot  be  argu- 
ed, from  hence,  that  they,  who  are  so,  may  be  in  a  state  of  sal- 
vation. 

2.  As  for  Job,  and  his  friends,  mentioned  in  that  book  which 
goes  mider  his  name,  it  is  certain,  that  they  were  Avell  ac- 
quainted with  the  revealed  will  of  God,  as  appears  from  the 
subject-matter  of  that  book ;  and  to  say,  that  they  were  out  of 
the  pale  of  the  church,  as  they  did  not  descend  from  that  branch 
of  Abraham's  family,  from  which  the  Israelites  came,  this 
will  not  do  much  service  to  their  argument,  unless  it  could  be 
proved  that  they  were  strangers  to  the  faith,  and  way  of  salva- 
tion, that  was  professed  by  the  church.  We  have,  under  a 
foregoing  answer  |,  considered  them,  as  living  before  the  scrip- 
•  Sic  pare  Z6G—26S.  ■*•  StcI.  Vol,  458,459. 


506         DISADVANTAGE  OF  NOT  HEARIKO  THE  GOSPEL. 

tu^-es  were  committed  to  Avriting,  and  also  before  the  distinc* 
tion  between  the  Jew  and  Gentile  was  much  known  in  the 
woiid,  or,  at  least,  before  the  true  worshippers  of  God  had 
universally  apostatized  to  idolatry;  and  therefore,  though 
many  other  nations  were  idolaters,  and,  probably,  some  were 
so  in  the  country  where  they  lived,  yet  it  does  not  appear  that 
they  were  so;  therefore  this  cannot  be  brought,  as  an  argu- 
ment, to  prove,  that  such  who  are  destitute  of  the  knowledge 
of  the  true  God,  as  founded  on  divine  revelation,  may  be  in 
the  way  of  salvation. 

3.  As  for  the  centurion,  though  he  was  a  Roman  officer^  it 
does  not  follow,  from  hence,  that  when  he  came  tp  our  Saviour, 
and  expressed  his  great  faith  and  humility,  that  he  was  an 
heathen ;  for  he  had  seen  or  heard  of  Christ's  miracles,  and 
his  doctrine,  and  probably,  might  be  convinced  thereby,  and 
disposed  to  believe  in  him  from  that  conviction ;  and,  it  is  cer- 
tain, his  words  do  not  argue  him  to  be  an  heathen;  therefore 
this  part  of  the  objection  is  foreign  to  the  design  for  which  it 
is  brought. 

4.  As  for  Cornelius,  it  is  true,  there  are  many  things  ex- 
traordinary in  his  character,  viz.  that  he  was  a  devout  7nan,  and 
one  that  feared  God;  ivho  gave  much  alms  to  the  people^  and 
prayed  to  God  always^  Acts  x.  2.  and  it  is  farther  said,  con- 
cerning him,  that  his  prayers  and  his  alms  came  zip  for  a  me- 
jnorial  before  God;  all  which  expressions  seem  to  favour  the 
objection.     Notwithstanding  it  may  be  replied  to  it, 

(1.)  If  this  account,  concerning  him,  give  ground  to  con- 
clude that  he  was  in  a  state  of  salvation  before  Peter  v/as  sent 
to  preach  the  gospel  to  him,  which  the  learned  Beza  *,  and 
others,  suppose  :  nevertheless,  it  must  be  proved,  that  he  was 
altogether  a  stranger  to  divine  revelation,  and  the  account  we 
have  of  the  way  of  salvation,  therein,  or  else  the  argument, 
taken  from  thence,  in  opposition  to  what  we  are  maintaining, 
is  of  no  force.  It  is  true,  it  is  svCid^xhvit  he  fell  down  at  Pctcr'^s 
fect^  and xvorsh'tppcd him^  ver.  25.  which  seems  to  argue  him 
to  be  no  better  than  an  heathen  idolater  at  that  time :  but  they 
who  conclude  him  to  have  been,  at  the  same  time,  in  a  state 
of  salvation,  reckon  this  nothing  else,  but  an  instance  of  extra- 
ordinary civil  respect,  which,  because  it  had  the  appearance  of 
religious  worship,  Peter,  as  it  is  intimated  in  the  following 
words,  refused  to  receive  it,  lest  some  present  should  conclude 
that  he  gave  him  that  honour,  which  belongs  to  God  alone. 

All  that  I  shall  say,  in  answer  to  the  objection,  as  supposing 
him  to  be  in  a  state  of  salvation,  is,  that  though  he  was  a  Ro- 
man, and  bred  up  in  their  religion,  yet  it  appears,  from  his 
p-eneral  character  that  he  was  very  much  concerned  about  the 

*   Vkl.  Bez.  in  lac.. 


DI3ADVANTAGB  0¥  NOT  IlfeARING  THE  GOSPEL.         507 

salvation  of  his  soul,  and  th-erefore,  doubtless,  he  had  not  been 
>Vanting  in  his  enquiries  about  the  way  to  attain  it.  As  for 
the  gospel,  that  had  not  been  publicly  preached,  at  that  time, 
to  the  Gentiles,  and  he  had  not  had  any  opportunity  to  con- 
verse with  the  apostles,  or  to  sit  under  their  ministry,  before 
this ;  but  his  conversation  had  been  principally  among  the 
Jews,  from  whom  he  might  be  informed,  that  though  they  did 
not  believe  our  Saviour,  who  was  crucified,  to  be  the  Messiah: 
yet  the  Messiah  was  expected ;  and,  when  he  came,  he  would 
do  that  for  his  people,  which  was  foretold  by  the  prophets* 
Here  his  faith  rested,  and  he  wanted  only  a  convincing  evi- 
dence that  our  Saviour  was  he ;  and  this  Peter  was  sent  to 
communicate  to  him. 

(2.)  If  we  should  suppose  him  not  to  have  been  converted 
before  Peter  was  sent  to  him,  which  seems  more  probable,  be- 
cause, in  Peter's  relation  of  this  matter  to  the  apostles,  he  adds 
a  particular  ciixumstance  that  implies  as  inuch,  in  chap.  xi.  14. 
namely,  that  he  ahonld  tell  him  xvords^  rvherebij  he  and  all  his 
house,  shoidd  be  saved;  it  plainly  argues,  that,  before  this, 
they  were  not  in  a  state  of  salvation  ;  and,  if  so,  then  the  ob- 
jection, which  supposes  that  he  was,  is  sufficiently  answered  : 
but,  if  we  acquiesce  in  this  answer  to  it,  there  is  one  difficulty 
that  remains  to  be  accounted  for,  viz,  how  this  is  consistent 
with  his  character,  as  a  devout  man,  fearing  God,  and  his 
prayers  and  his  alms  being  accepted  by  him  ? 

The  only  reply  I  shall  give  to  this,  is,  that  some  duties  may 
be  performed  that  are  materially  good,  by  those  who  are  not 
in  a  state  of  salvation ;  and  that  these  works  may,  as  far  as 
they  have  any  circumstance  of  goodness  in  them,  come  up  for 
a  memorial  before  God :  thus  God  owned  the  humiliation,  re- 
pentance, and  reformation  of  the  Ninevites;  and  it  is  said, 
that  when  one  came  to  our  Saviour,  and  told  him  how  he  had 
observed  the  commandments  of  God,  and,  at  the  same  time, 
expressed  an  earnest  desire  to  inherit  eternal  life ;  it  is  re- 
marked on  this  occasion,  that  though  he  would  not  part  with 
all  for  Christ,  and  therefore  was  not  to  be  reckoned  a  believer; 
yet  Jesus,  beholding'  him,  loved  him,  Mark  x.  21.  that  is,  he 
approved  of  what  was  good  in  him,  though  it  wanted  some 
circumstances  that  were  necessarj-  to  denominate  an  action 
good  in  all  respects.  Therefore,  why,  may  we  not  suppose 
titat  God  approved  of  what  was  excellent  in  Cornelius's  charac- 
ter, before  he  m  as  converted  by  Peter's  preaching  ? 

Object,  G.  It  is  farther  objected,  that  the  heathen  had  some 
means  of  salvation,  v*-hich  took  their  first  rise  from  divine  re- 
\  elation,  as  appears  from  several  rules  and  modes  of  worship, 
•which  they  had,  by  tradition  from  the  Jews.  It  was  a  general- 
ly received  opinion   anions;  thcni,  that  the  sins  thev  commit- 


508     ,   DI5ADVANTAGF  OF  NOT  HEARINCJ  THE  GOSPEL. 

led,  were,  some  way  or  other,  to  be  expiated,  or  some  atone- 
ment was  to  be  made  for  them ;  upon  which  account  they  of- 
fered sacrifices,  and,  in  order  thereunto,  had  their  temples,  al- 
tars, and  priests,  consecrated  for  that  purpose ;  which  is  some- 
thing more  than  they  had  learnt  from  the  law  of  nature. 

Ansxu.  This  argument  has  very  little  weight  in  it ;  it  is  true, 
it  seems  to  allow  that  there  is  a  necessity  of  persons  being,  at 
least,  in  a  small  degree,  apprised  of  some  doctrines,  which 
first  took  their  rise  from  divine  revelation :  but  that  which 
was  transmitted  to  the  church,  pure  and  uncorrupt,  was  hand- 
ed down  to  several  nations  by  uncertain  tradition,  with  a  great 
mixture  of  corruption  ;  so  that  it  is  hard  to  find  such  a  resem- 
blance between  them,  as  would  denominate  them  of  divine  ori- 
ginal. But  suppose  they  had  a  conviction  that  sin  was  to  be 
expiated  by  sacrifice ;  yet  they  had  no  manner  of  idea  con- 
cerning the  reference,  of  those  sacrifices  they  offered,  to  Christ, 
which,  as  the  apostle  observes,  was  the  only  thing,  in  those 
sacrifices  that  were  performed  by  a  divine  warrant,  which  had 
a  tendency  to  take  axvay  stn^  or  7}iaie  them  that  did  the  scrvics 
perfect^  as  pertaining-  to  the  co?isciencey  Heb.  ix.  9.  and  there- 
fore, when  the  Jews  offered  sacrifices,  and  observed  several 
other  rites  of  worship,  which  were  instituted  by  God,  yet,  in- 
asmuch as  they  rested  in  the  external  performance  thereof,  and 
were  destitute  of  faith  in  Christ,  and  other  religious  duties 
that  were  to  attend  them,  they  were  reckoned  no  better  than 
vain  oblations^  Isa.  i.  13.  or  unprofitable  services:  how  much 
more  might  all  the  rites  of  worship,  observed  by  the  heathen, 
be  deemed  so  ?  Therefore  this  does  not  give  us  sufficient  ground 
to  conclude,  that  they  had  the  means  of  salvation,  who  were 
destitute  of  divine  revelation,  and  faith  in  Christ. 

III.  It  is  farther  observed,  in  this  answer,  that  Christ  is  the 
Saviour  only  of  his  body  the  church.  This  seems  to  obviate 
an  objection  that  might  be  brought  against  the  impossibility  of 
attaining  salvation,  without  faith  in  Christ ;  for  some  will  be 
ready  to  conclude,  that  Christ  may  be  a  Saviour  by  his  death, 
to  those  who  are  strangers  to  him,  and  not  members  of  his 
body  the  church,  and  therefore  it  is  added,  that  he  is  the  Sa- 
viour only  of  such ;  which  is  what  several  understand,  when 
they  say,  that  there  is  no  salvation  out  of  the  pale,  or  inclosure 
of  the  church.  This  is  rather  to  be  explained  than  denied  ; 
and  it  will  appear,  from  what  is  said  in  the  following  answers, 
wherein  the  visible  church  is  described,  as  including  in  it  those 
who  profess  the  true  religion ;  and  the  invisible  church  is  call- 
ed the  body^  of  which  Christ  is  the  Saviour^  Eph.  v.  23.  and 
the  members  thereof  are  said  to  be  made  partakers  of  union 
and  communion  with  him,  and  to  be  inseparably  joined  to 
him,  as  their  head  and  Husband,  when  they  are  effectually 


dt  I'HE  CIIURCn,   VISIBLE  AND  INVISIBLE.  509 

tailed ;  so  that  these  have  an  interest  in  that  salvation,  which 
he  has  procured.  From  hence  we  have  ground  to  conclude, 
that  he  will  save  none  by  his  merits,  but  such  who  are  made 
partakers  of  the  internal  graces  of  the  Spirit,  and  are  united  to 
him  by  a  lively  faith,  founded  on  divine  revelation;  which  is 
agreeable  to  what  has  been  before  maintained  in  this  answer, 
which  establishes  the  necessity  of  divine  revelation,  or  the  im- 
possibility of  persons  attaining  salvation  by  framing  their  lives 
according  to  the  light  of  nature,  who  never  heard  of  the  gospel, 
nor  of  Jesus  Christ,  the  sum  and  substance  thereof. 

If  this  be  reckoned  an  hard  saying,  tending  to  lessen  the 
mercy  of  God,  with  respect  to  the  objects  thereof,  it  must  be 
considered,  that  we  have  no  other  rule  of  judging  concerning 
this  matter,  but  what  is  contained  in  scripture.  If  God  has 
therein  made  known  to  his  people  the  only  way  of  salvation, 
we  have  no  warrant  to  extend  it  farther  than  he  has  done,  or 
to  say,  that  because  he  can  apply  his  grace  in  such  methods,  as 
are  altogether  unknown  to  us,  that  therefore  he  will  do  it,  is 
no  just  or  conclusive  argument.  And  the  great  design  of  all 
that  has  been  said,  in  this  answer,  is  to  induce  us  to  set  the 
highest  value  on  Christ,  and  his  gospel ;  to  adore  and  magnify 
him  for  the  privileges  which  we  enjoy,  in  being  favoured  with 
it,  and  to  put  us  upon  improving  it  to  the  best  purposes  ;  for, 
if  they  are  excluded  from  the  benefits  thereof,  who  never  heard 
of  it.  How  shall  we  escape^  if  zife  neglect  so  great  salvation  ? 
Heb.  ii.  3. 


Quest.  LXI.  Are  all  they  saved  who  hear  the  gospel^  and  live 
in  the  church  ? 

Answ.  All  that  hear  the  gospel,  and  live  in  the  visible  church, 
are  not  saved,  but  they  only  who  are  true  members  of  the 
church  invisible. 

Quest.  LXII.  What  is  the  visible  church  P 

Answ.  The  visible  church  is  a  society  made  up  of  all  such  as, 
in  all  ages,  and  places  of  the  world,  do  profess  the  true  re- 
ligion, and  of  their  children. 

Quest.  LXIII.  JVhat  are  the  special  privileges  of  the  visible 
church  ? 

Answ.  The  visible  church  hath  the  privilege  of  being  under 
God's  special  care  and  government,  of  being  protected  and 
preserved  in  all  ages,  notwithstanding  the  opposition  of  all 
enemies,  and   of  cnjoving  the  communion  of  sjynts,  the  nr- 

Voi,.  ir.  •       c.  T 


SiO  or  TI1£  CUL'R.CH,,  ViiJIBLC  ktS']^  I.VVISiBLE. 

dinary  means  of  salvation^  offers  of  grace  by  Christ  to  all 
the  niembets  of  it  in  the  ministry  of  the  gospel,  testifying, 
that  whosoever  believes  in  him  shall  be  saved,  and  exclud'^ 
ing  none  that  will  come  unto  him. 

Quest.  LXIV.  JVhat  is  the  invisible  church? 

Answ.  The  invisible  church  is  the  whole  number  of  the  elect, 
that  have  been,  are,  or  shall  be  gathered  into  one,  under 
Christ  the  Head. 

fT|^HEY  who  are  made  partakers  of  Christ's  redemption, 
A  and  are  brought  into  a  state  of  salvation,  have  been  be- 
fore described,  as  members  of  Christ's  body  the  church ;  and 
we  are  now  led  to  consider  them  as  brought  into  this  relation 
to  him,  and  accordingly  are  to  enquire  in  what  sense  they  are 
members  of  Christ's  church,  and  so  to  speak  of  this  church  as 
to  its  nature,  constitution,  subjects,  and  privileges.     And, 

I.  What  we  are  to  understand  by  the  word  churchy  as  we 
find  it  applied  in  scripture. 

1.  It  is  sometimes  used  to  signify  any  assembly  that  is  met 
together,  whatever  be  the  design  of  their  meeting.  Though, 
indeed,  it  is  very  seldom  taken  in  this  sense  in  scripture ; 
nevertheless,  there  are  two  or  three  places  in  which  it  is  so  un- 
derstood :  thus  the  mviltitude  that  met  together  at  Ephesus, 
who  made  a  riot,  crying  out.  Great  is  Diana  of  the  Ephesians, 
aix  called  a  church  ;  for  the  word  is  the  same,  which  wc  gener- 
ally so  render,  in  Acts  xix.  32.  Our  translators,  indeed,  ren- 
der it.  The  assembly  was  confused^  and,  in  ver.  39.  it  is  said. 
This  matter  ought  to  be  determined  in  a  laivful  asseyyibhj^  that 
being  an  unlawful  one;  and,  in  ver.  41.  The  toivn-clerk  dis- 
missed the  assevibly ;  in  all  which  places,  the  word,  in  the 
Greek  *,  is  the  same  which  we,  in  other  places,  render  church; 
and  the  reason  why  our  translators  have  rendet-ed  it  assembly^ 
is,  because  the  word  church  is  used,  in  a  very  uncommon 
sense,  in  these  places  ;  and  we  do  not  find  it  taken  in  that  sense 
in  any  other  part  of  scripture. 

2.  It  is  frequendy  used,  by  the  Fathers,  metonymically,  for 
the  place  in  which  the  church  met  together  for  religious  wor- 
ship, and  so  it  is  often  taken  among  us,  and  some  other  re- 
formed churches,  as  well  as  the  Papists ;  bui  it  does  not  suffi- 
ciently appear  that  it  is  ever  so  understood  in  scripture.  It 
is  true,  some  suppose,  that  it  is  taken  in  this  sense  in  1  Cor. 
xl.  28.  where  it  is  said.  When  ye  come  together  in  the  churchy 
I  hear  that  there  are  divisions  among  you;  and,  they  think,  it 
is  farther  explained,  and  proved  to  be  taken  in  this  sense,  from 
M'hat  the  apostle  adds,  in  ver.  20.  When  yc  co?r.i'  together  ?■: 


'eF  TI:E  ClIURGII,   VISIBLE  AND  INVISIBLE.  ^.1 

one  place ;  and  also  from  what  is  said  in  ver.  22.  Have  ye  not 
houses  to  eat  and  drink  in,  or  despise  ije  the  church  ofUod'i^ 
From  whence  they  conchide  that  the  apostle  means  nothing 
else  but  the  place  where  they  were  convened  together,  and, 
more  especially,  because  it  is  here  opposed  to  their  own  houses. 

But  to  this  it  may  be  replied,  that,  in  the  first  of  these  ver- 
ses but  now  mentioned,  viz.  "ivhen  ye  come  together  in  the 
fhurchy  it  may  be  very  easily  understood  of  particular  persons 
met  together  with  the  rest  of  the  church ;  and  when  it  is  said, 
in  ver.  20.  that  when  ye  come  together  into  one  place ,  this  does 
not  refer  to  the  place  in  which  they  were  assembled  *;  but  to 
their  meeting  together  with  one  design,  or  accord.  And  when 
it  is  said,  in  ver.  32.  Have  ye  not  houses  to  eat  and  drink  iuy 
or  despise  ye  the  church  of  God?  the  opposition  is  not  between 
their  own  houses  and  t))e  place  where  they  were  together;  but 
the  meaning  is,  that  by  your  not  eating  and  drinking  in  your 
own  houses,  but  doing  it  in  the  presence  of  the  church,  or  the 
assembly  of  God's  people  that  are  met  together,  you  are  not 
only  chargeable  with  indecency  and  interrupting  them  in  the 
work  which  they  are  come  about,  but  you  make  a  kind  of 
schism  among  them,  as  doing  that  which  they  cannot,  in  con- 
science, approve  of,  or  join  with  you  in ;  and  this  you  arc 
read}'  to  call  caprice,  or  humour,  in  them,  and  hereby  you 
despise  them.  And,  indeed,  the  place  of  worship  cannot  pro- 
perly speaking,  be  said  to  be  the  object  of  contempt:  there- 
fore the  apostle  does  not  use  the  word,  in  this  metonymical 
sense,  for  the  place  of  v.'orship,  hut  for  the  worshipping  as- 
semblv. 

»  Object.  The  word  synagogue  is  often  taken  metonj-mically, 
In  scripture,  for  the  place  where  persons  v;ere  assembled  to 
worship  :  thus  cur  Saviour  is  said  somelim.es  to  teach  in  the 
ay7iagogue  of  the  ye7vsy  Matt.  iv.  23,  and  elsewhere  we  read 
of  one,  concerning  vv'hom  the  Jews  say.  He  loveth  cur  nation^ 
and  hath  built  us  a  synagogue,  Luke  xii.  v.  and  elsewhere  the 
Psalmist  speaking  of  the  church's  enemies,  says,  thev  have 
burnt  up  all  the  synagogues  of  God  in  the  land,  Psal.  Ixxiv.  8. 
nnd  the  apostle  James,  adapting  his  mode  of  speaking  to  that 
Vv'hich  was  used  among  the  Jews,  calls  the  church  of  God  a 
■synagogue,  If  tlwre  covie  xmto  your  assembly,  or  synagogue,  as 
it  is  in  the  margin,  a  7nan  with  a  gold  ring,  he.  James  ii.  2. 
where  the  word  is  taken  for  tiie  place  where  they  were  assem- 
bled ;  therefore  we  have  as  much  reason  to  understand  the 
M'ord  church  for  the  place  where  tiie  church  meets  together. 

Answ.  It   is  true,  the  word  synagogue,  in  most  of  these 

*  The  ivorils  *Ti  n  atvh,  when  used  el!!F-:vheri',  rnnnot  be  understood  ofthcplacr 
':i>fiere  person  n  ivere  met,  but  ofilie  iiminimitu  of  those  7v/io  si'ere  enffaged  in  the  cant-:- 
tiCticn;  and  therefore  it  if  rendered  Bwan],  in  .Irt^W]..}.  qvd  rbnp.'n-.'^fy.' 


hi2  Of  THE  CHURCH,    VISIBLE  AND  INVISIBLE, 

scriptures,  is  taken  for  the  place  where  persons  meet  together 
on  a  religious  account,  though  it  is  very  much  to  be  doubted 
whether  it  be  to  be  understood  so  in  the  last  of  the  scriptures 
referred  to,  and  therefore  our  translators  render  it  assembly  ; 
and  so  the  meaning  is,  when  you  are  met  together,  if  a  poor 
man  come  into  your  assembly,  you  despise  him  :  but  suppose 
the  word  synagogue  were  to  be  taken  in  this,  as  it  is  in  the 
other  scriptures,  for  the  place  of  worship,  and  that,  by  a  pari- 
ty of  reason,  the  word  church  may  be  taken  in  the  same  sense; 
all  that  can  be  inferred  from  hence  is,  that  they,  who  call  the 
places  of  worship  churches^  speak  agreeable  to  the  sense,  though 
it  may  be  not  the  express  words  of  scripture :  but  this  is  so 
trifling  a  controversy,  that  it  is  not  worth  our  Avhile  to  say  any 
thing  more  to  it. 

The  learned  Mede  *  insists  largely  on  it,  in  a  discourse, 
founded  on  those  words  of  the  apostle  before-mentioned.  Have 
ye  not  houses  to  eat  and  drink  in,  or  despise  ye  the  church  of 
God?  in  which  he  attempts  to  prove,  that  the  apostle,  by  the 
church,  means  the  place  of  worship,  from  the  opposition 
that  there  is  between  their  oxvn  houses  and  the  church  of  God, 
the  inconclusiveness  of  which  argument  has  been  before  con- 
sidered. What  he  farther  says,  to  prove  that  there  were  pla- 
ces in  the  apostle's  days,  appropriated,  or  set  apart,  for  divine 
worship ;  and,  in  particular,  that  the  room  in  which  they  met 
together,  on  the  days  of  our  Saviour's  resurrection,  and  eight 
days  after,  in  which  they  were  honoured  with  his  presence, 
was  the  same  in  which  he  ^at  his  last  Passover  with  them,  and 
instituted  the  Lord's  Supper,  and  that  it  was  in  that  place  that 
they  constantly  met  together  for  worship,  and  that  therein  the 
seven  deacons  were  afterwards  chosen,  mentioned  in  Acts  vi. 
and  that  after  this  a  goodly  church  was  erected  on  the  same 
spot  of  ground  >  these  are  no  other  than  uncertain  conjectures. 
'I'hat  they  met  together  in  an  apartment,  or  convenient  room, 
in  the  dwelling-house  of  some  pious  disciple,  is  very  probable ; 
but  his  observations  from  its  being  an  upper  room,  as  freest 
from  disturbance,  and  nearest  to  heaven,  seems  to  be  too  tri- 
fling for  so  great  a  man.  And  what  he  says  farther,  in  de- 
fence of  it,  as  supposing  that  this  is  what  is  intended  by  their 
breaking  bread  from  house  to  house,  in  Acts  ii.  4,  6,  is  not  so 
agreeable  to  the  sense  of  uie  Greek  words  f ,  as  our  translation, 
which  he  militates  againi^t,  and  supposes,  that  it  ought  to  be 
rendered  in  the  house,  that  is,  in  this  house  appointed  for  th^ 
same  purpose. 

What  he  farther   adds,  to   prove   that  there  were  particular 
places  appropriate  for  worship,  in  the  three  first  Centuries,  by 
referring  to  several   quotations  out  of  the  Fathers,  who  live4 
*  Sec  his  Tj^rks,  Vol.  I.  Book  II.  Pqg^  405,  &  seq.  \  K*t  cwov. 


OF  THE  CHUncII,    VJSIBLE  AND  1NVISIBL£#  513 

in  these  ages,  is  not  to  be  contested ;  though  the  objection  he 
brings  against  this  behig  universally  true,  taken  from  what 
Oi-igen,  Minutius,  Felix,  Arnobius,  and  Lactantius  say,  con- 
cerning the  Christians,  in  their  time,  declining  to  build  them, 
after  they  had  been  disturbed  and  harrassed,  by  various  perse- 
cutions, seems  to  have  some  weight  in  it,  and  is  not  sufficient- 
ly answered  by  him.  What  he  says  on  this  subject,  may  be 
tonsulted  in  the  place  before-mentioned. 

All  that  we  shall  sa}',  as  to  this  matter,  is,  that  it  is  beyond 
dispute,  that,  since  the  church  was  obliged  to  convene  together 
for  religious  worship,  it  was  necessary  that  the  usual  place,  in 
which  this  was  peiformed,  should  be  known  by  them.  But  it 
still  remains  uncertain,  whether,  (though,  at  some  times,  in 
the  more  peaceable  state  of  the  church,  they  met  constantly  in 
one  place)  they  did  not,  at  other  times,  adjourn  from  place  to 
place,  or  sometimes  convene  in  the  opeji  air,  in  places  where 
they  might  meet  with  less  disturbance  from  their  enemies. 
All,  who  are  conversant  in  the  history  of  the  church  in  those 
ages,  know,  that  they  often  met,  especially  in  times  of  perse- 
cution, in  caves,  and  other  subterraneous  places,  near  the 
graves  of  those  v/ho  had  suffered  martyrdom,  in  which  their 
end  was  not  only  to  encourage  them  to  bear  the  like  testimony 
JO  C^hristianit}',  that  they  had  done,  but  that  they  might  be 
more  retired  and  undisturbed  in  their  worship. 
-  But,  to  add  nothing  more  on  this  subject,  as  being  of  less 
moment,  that  which  I  woiUd  principally  militate  against  is, 
what  that  excellent  wi-iter,  but  now  mentioned,  attempts  to 
prove,  in  his  following  Dissertation  *,  concerning  the  rever- 
ence that  is  due  to  these  churches  ;  not  only  whilst  divine  du- 
ties are  performed  therein,  but  at  other  times,  as  supposing 
that  they  retain  a  relative  sanctity,  which  calls  for  ^  eneration 
iit  all  times.  The  main  stress  of  his  argument  is  taken  fron^ 
the  sanctity  of  those  places,  which,  by  divine  appointment, 
were  consecrated  for  worship,  under  the  ceremonial  law ;  and 
tlie  revei-ence  that  was  expressed  by  persons  when  they  entered 
into  tiiem,  which,  by  a  supposed  parity  of  reason,  he  applies 
to  those  places  which  are  erected  for  worship  under  the  gos- 
pel-dispensation. 

To  which  it  may  be  replied,  that  it  does  not  follow,  that  be- 
cause the  tabernacle  and  temple  had  a  relative  holiness  in  them, 
and  therefore  the  same  thing  is  applicable  to  the  places  of  wor- 
ship under  the  gospel-dispensation.  For  the  temple  was  a 
t\-pe  of  God's  presence  among  men,  and  in  particular  of  the  in- 
carnation of  Christ,  which  was  a  glorious  instance  thereof; 
and  it  was  an  ordinance  for  their  faith  in  this  matter,  and  there- 
fore holy.     And  besides,  there  was  a  visible  external  symbol 


A 


514  OF  THE  CHUR(iH,    VISIBLE  AXD  INVISIBLE* 

of  God's  presence  in  these  places,  whose  throne  was  upon  the 
mercy  seat,  between  the  cherubims,  in  the  holy  of  hoUes;  and 
therefore  this  might  well  be  called  a  holy  place,  even,  when 
worship  was  not  performed  in  it :  but  it  is  certain,  that  other 
places  of  worship,  and,  in  particular,  the  synagogues  were  not 
then  reckoned  so,  vrhen  no  worship  was  performed  in  them, 
though  they  were  erected  for  that  purpose ;  and  our  Saviour 
seems  to  insinuate,  that  the  holiness  of  places  is  taken  awav 
under  the  gospcl-dispcnsation,  as  appears  by  his  reply  to  t\\t 
Woman  of  Sarnaria,  when  speaking  concerning  X\\q\y  fathers 
-vorshipping  in  that  mountain,  viz.  in  the  temple  tl)at  was 
erected  on  mount  Gerizzim,he  says,  that  the  hovr  conetkxvhen 
ye  shall  neither  in  this  mountain,  nor  yet  at  Jerusalem,  zvor- 
ship  the  Father,  John  iv.  20,  21.  that  is,  no  place  shall  be  so 
consecrated  for  reli^-ious  worship,  as  that  it  shall  be  more  ac- 
ceptable there  than  elsewhere,  and  consequently  no  veneration 
is  to  be  paid  to  any  such  place  more  than  another,  where  the 
same  worship  may  be  performed*.  But  this  is  little  other  than 
a  digression  from  our  present  design,  which  is  to  shev/,  that 
the  word  church,  in  scripture,  is,  for  the  most  part,  if  not  al- 
ways, taken  for  an  assembly  of  Christians  met  together  for  re- 
ligious worship,  according  to  the  rules  which  Christ  has  ^iven 
for  their  direction  herein. 

The  Hebrew  word,  in  the  Old  Testament,  by  which  the 
church  of  the  Jev/s  is  signified,  is  generally  rendered  the  con- 
gregation f ,  or  assembly ;  so  that  in  our  translation,  we  never 
meet  with  the  word  church  in  the  Old  Testament ;  yet  what  is 
there  called  the  congregation,  or  assembly  of  the  Israelites, 
might,  very  properly,  be  called  a  church,  inasmuch  as  it  is  so 

•  Jt  may  be  observed,  thai  though  thclcarned  author  beforC'inejitioned gives  suffi- 
cient exidence,  from  the  Fathers,  that  there  -vcrc  several  places  appropriated,  oiul 
some  erected,  for  divi?ie  worship,  during  the  three  first  Centuries;  and  he  thinks, 
that  ivhether  they  teere  consecrated  or  no,  there  -was  a  great  degree  of  reverence 
paid  to  them,  even  at  such  times,  ivhen  divine  service  tvas  not  performed  in  them  s 
Yet  he  does  not  produce  any  proof  for  this  out  of  the  writings  of  the  Fathers,  in.  those' 
Centuries  ;  and  it  is  impossible  that  he  shoulil,  for  from  Eusehius's  account  of  this 
watler,  it  appears  that  the  consecration  of  churches  was  frst  practised  in  the  Fourth 
Century,  [Vid.  ejusd.  Hist.  Eccl.  Lib.  X.  cap.  5.]  ,^s /or  the  quotations  tluit  Mr. 
jyfc'de  brings  from  Chrysostom  and  Ambrose,  to  prove'  that  reverence'  ivas  paid  to 
the  chiircLes  in  their  times  it  must  he  observed,  that  they  .lived  in  the  Fourth  Cen-i 
tnry,  in  ivhich  churches  being  not  onht  appropriated,  but  consecrated  for  public  v.-or- 
ship,  it  is  no  ivonder  to  find  the  Fathers  of  that  age  e.rpressing  a  reverence  fur  them. 
^Nevertheless,  it  is  very  evident,  from  tlie  -words  of  these  Fathers  here  cited,  that  the^f 
intend  thereby  nothing  ehe  but  a  reverent  behaviour,  -chich  ought  to  he  cvftres.^ed  by 
those  ivho  come  into  tite  church  to  perform  any  act  nf  divine  u-orship  ;  and  this  we 
are  far  from  denying,  whether  the  e.rtevnal  rites  of  consecration  be  used  or  no.  .dn 
for  his  quotation  taken  from  Tcrtulian,  who  lived  in  the  end  nf  tlie  Second  Century 
it  don't  prove  that  he  thought  thot  reverence  ought  to  f>e  expressed  to  the  places  of 
worsjiip,  but  that  the  highest  reverence  ought  to  be  used  in  the  acts  of  worship,  and 
particularly  in  prayer,  which  is  rt.v  undoubted  in;!h,  wheilier  |«e"::ws/;;>  God  in  tha 
church,  or  avn  where  ek\\ 


QI  THE  cmJECH,    VISIBLE  AND  INVISIBLE.  515 

^tyled  iitthe  New  Testament :  thus  it  is  said,  concerning  Mo- 
ses, that  he  was  vi  the  church  in  the  xuilderness^  Acts  vii.  38- 
But  it  is  certain  the  word  church  is  peculiarly  adapted,  in  the 
New  Testament,  to  signify  the  Christian  church  worshipping 
God,  according  to  tlic  rules  prescribed  by  our  Saviour,  and 
others,  delivered  by  his  apostles,  under  the  Spirit's  direction; 
which  is  the  sense  in  which  we  are  to  understand  it,  in  speak- 
ing to  these  answers,  {a)     And  this  leads  us  to  consider, 


(n)  The  word  Church  is  of  Greek  JiTivation.  Kc/^i-jxov  is  used  by  ancient  au- 
thors for  the  place  of  public  worship.  The  old  word  Kyroike,  contracted  into 
Kirk,  and  sofieneJ  into  church,  is  a  compoui.d  of  Kyg/8  atim.  It  is  of  very  ex- 
tensive sigultical  ion.  rh'.;ch  is  Used  gcuerally  in  our  version  of  the  New  Tes- 
tament, for  the  Greek  Ejotwi<r«. 

The  woixls  EjacXi)9-ja  in  the  New,  and  7np  in  the  Old  Testament,  are  synoni- 

mous.  They  both  proccetl  from  the  same  root  7p,  the  voice.  The  nicamn}»  of 
each  is  asseinbU — ;iny  number  of  persons  met,  by  previous  appointment.  The 
verb,  in  each  l.diguagc,  from  which  tlie  noun  immediately  proceeds,  is,  to  call 
out,  to  call  together,  and  the  noun  is  that  v.hich  is  so  called. 

It  is,  of  course,  no  abuse  of  lunjjuage  to  apply  the  word  to  any  assembly, 
great  or  small,  which  meets  for  social  or  judiciary  purposes.  The  character  of 
the  assembly  is  known  from  the  connexion  in  which  tlie  word  is  used,  and  not 
from  the  word  itself.  In  this  latitude  of  ap]3licatlon,  the  inspired  writers  of  both 
Testaments  made  use  of  the  words  '^pp  and  E;cxxae-;x. 

In  the  Old  Testament,  the  former  of  these  words  is  applied  to  a  number  ol 
idolatrous  women — bands  of  soldiers — the  commonwealth  of  Israel — distinct 
worsliippin^'  con^/c^ations — a  representative  assembly — a  council,  and,  1  may 
;4dd,  to  other  assemblies  of  evei-y  description.  ^ 

1.  The  word  /Hp  is  used  in  Jer.  xliv.  15.  It  is  applied  to  a  great  number  of 
idolatrous  women,  who,  together  with  their  husbands,  persisted  in  their  oppo- 
sition to  the  command  of  God  by  the  prophet  Jeremiah.  It  is  worthy  of  being 
remarked,  that  the  Septuagint,  in  this  instance,  renders  the  word  by  2t/va^&.-j;<. 
Our  translation  renders  it  multitude. 

2.  It  signifies  bands  of  soldiers.  Ezck.  xxvi.  7.  These  marched  against  Tyrus, 
«ndcr  tlie  direction  of  the  tyrant  Nebuchadnezzar  king  of  Babylon.  The  Sep- 
tuagint renders  it,  as  above,  synagogues,  and  tlie  English  translators,  covi' 
panies. 

3.  The  word  (which,  for  the  sake  of  the  English  reader,  I  shall  write  KEL,) 
is  used  for  the  whole  commonwealth  of  Israel.  That  people,  called  by  God, 
were  bound  together  by  a  sacred  ritual,  aiul  all  were  commanded  to  keep  the 
passover.  Exod.  xii.  6.  Our  translation  renders  it  the  whole  assembly,  and  in 
the  Septuagint  it  is  n«y  to  7T>^i:;. 

4.  It  signifies  distinct  worsliipping  societies.  Ps.  xxvi.  12.  In  this  verse,  the 
Psalmist  professes  his  resolution  to  honour  the  institutions  of  social  worship.  He 
had  rattier  accompany  tiie  saints  to  the  cougrcgation,  than  sit  in  the  society  of 
5 he  wicked,  ver.  5.  In  boUi  cases  the  same  Hebrew  word  is  used;  the  Septu- 
agint use;  Exx\h«*,  and  the  English  translators,  congregation.  KEL,  and  Ec» 
clcsia,  are,  with  equal  propriety,  applied  to  the  hateful  clubs  of  the  wicked,  aiid 
to  tlie  worshipping  assemblies  of  the  saints. 

5.  'I'he  word  is  also  applied  to  a  reprreentative  assembly. 

— Atur  tUe  regular  oigunizatioin  of  the  Israelitish  commonwealth,  althouglj  Mo, 
ses  transacted  all  public  business  with  the  chiefs,  he  is  uniformly  represented  as 
speaking  unto  all  Israel.  This  form  of  speech  was  not  to  be  misunderstood  by 
Uie.K-v,.-.  They  had  not  learned  to  deny  that  principle  upon  which  the  repre- 
seated  identify  with  the  representative.  l")eut.  xxix.  14,  16,  25.  When  Moses 
M"js  t.hout  to  ^iv.^  his  lai,:  advice  to  th-:  Mirbrcws,  he  suirunjnecl  th?  KEI.  before 


516  OF  THE  CIIURGII,    VISIBLE  AND  INVISIBLEr" 

II.  That  the  church  is  distinguished  into  visible  and  invim 
ble^  each  of  which  are  particularly  defined,  and  will  be  farther 
insisted  on,  under  some  following  heads;  but  before  this,  wc 

him.  Deut.  xxxi.  30.    In  this  instance,  the  word  unquestionablj'  sigiuties  a  re- 
presentative body.     My  reasons  for  considering  it  so,  are, 

1.  l"he  obvious  nieaning  of  Ibe  passage.  Ver.  29.  "  Gather  unto  me  all  tlxj 
elders  of  your  tribes — that  I  may  speak  these  words  in  their  ears." — ver.  30 
"  And  Moses  spake  in  the  ears  of  all  the  "^Hp — the  words  of  this  song."  The 
KEL  of  Israel  are  the  elders  and  officers  met  together. 

2.  It  is  impossible  it  can  be  otherwise.  Moses  could  not  speak  in  the  ears  of 
all  Israel,  except  by  representation.  No  human  voice  caii  extend  over  two  mil- 
lions of  men. 

3.  Upon  the  principle  of  representation  Moses  uniformly  acted.  He  instruct- 
ed the  elders,  and  the  elders  commanded  the  people.  Deut.  xxvii.  1.  "  And 
"  Moses,  with  tlie  elders  of  Israel,  commanded  the  people.''^  Without  multiplying 
texts,  I  refer  the  reader  to  Exod.  xii.  3.  "  Speak  unto  all  the  congregation  of 
"  Israel"— verse  21.  "  Then  .Vloses  called  for  all  the  elders  of  Israel."  Even  in 
the  most  solemn  acts  of  religion,  the  elders  represented  the  whole  congregation. 
Their  hands  were  placed  upon  the  head  of  the  bullock  which  was  offered  to 
m  ke  atonement  for  the  whole  congregation.  Lev.  iv.  15.  And  that  the  reader 
may  not  be  without  an  inst.ance  of  the  use  of  the  word  KEL,  in  the  most  ab- 
stract form  which  can  exist  upon  the  representative  principle  itself,  I  refer  him 
to  Gen.  xxviii.3.  Here  it  is  applied  to  a  single  individual.  Higher  tli an  this, 
representation  cannot  be  carried.  Ver.  1.  "  Isaac  called  Jacob,  and  blessed 
"  him— ver.  3.  "  That  tliou  mayest  be  a  IvEL."  Jacob  was  a  KEL,  as  the  repre- 
sentative of  a  very  numerous  posterity. 

6.  The  word  is  used  to  signify  a  council — an  assembly  for  deliberation  and 
judgment.  Gen.  xlix.  6.  The  patriarch  speaks  of  Simeon  and  Levi,  these  two 
are  a  KEL.  It  is,  indeed,  a  representative  one.  Verse  7.  "  1  will  divide  them 
"  in  Jacob,  and  scatter  them  in  Israel."  This  could  have  been  said  of  the  two 
sons  of  Jacob,  only  as  including*  their  posterity. 

This  KEL  was  however  a  council.  They  consulted  and  determined  to  destroy 
the  Schechemites.  The  assembly  was  a  conspiracy.  The  Septuagint  renders 
the  word  by  IviutrK. 

The  KEL  m  which  Job  cried  for  redress,  could  not  haf  e  been  the  church  of 
Ln-ael,  but  a  court  of  Judicature.  Job  xxx.  28. 

Solomon,  acquainted  with  the  laws  of  Israel,  must  have  referred  to  the  pow^r 
of  Judicatures,  in  detecting  crimes,  when  he  spoke  of  the  KEL,  in  Prov.  xxvi . 
26.  and  v.  14. 

The  KEL,  to  which  Ezekiel  refers,  xvi.  40.  and  xxiii.  45—47-  cannot  be  mis- 
taken. The  prophet  himself  expressly  says  this  KEL  woidd  sit  in  judgment 
try,  and  decide,  and  execute  the  sentence,  upon  those  who  came  before  tliem. 
In  these  verses,  the  Septuag'uit  renders  the  word  by  O^xa,  and  our  translation 
of  it  is  company. 

By  the  law  of  God,  regular  courts  of  jurisprudence  were  established  among 
the  Israelites.  In  no  instance  was  the  whole  body  of  the  people  to  be  judges. 
Deut.  xvi.  18.  The  rulers  in  each  city,  the  officers  of  justice,  are  uniformly 
called  elders,  and  unto  these  elders  met  in  council,  is  every  case  referred.  He 
must  be,  indeed,  little  acquainted  with  the  law  given  by  Moses,  who  is  ignorant 
of  this  fact.  See  Deut.  xxi.  xxii.  and  xxv.  chapters. 

These  elders  met  in  council.  To  them  the  name  Presbytery  was  applied  ;n 
latter  times.  Moses  and  the  prophets  use  th.e  names  KEL  and  OD-EH.  These 
words  are  used  indiscriminately  in  the  Old  Testament.  It  is  to  be  observed,  that 
they  are  translated  in  the  Septuagint,  generally  by  ecclesia  and  synagoga.  Thi>; 
phraseology  is  adopted  in  the  New  Testament.  Tlie  New  Testament  writer  s 
use  the  Septuagint  translation  of  the  scriptures  in  their  quotations  from  the  Old 
Testament. 


OF  THE  CHURCH,    VISIBLE  AND  INVISIBLt*  5'15f 

may  offer  something  by  way  of  premisal,  concerning  the  rea* 
son  of  this  distinction.  The  word  churchy  according  to  the 
grammatical  construction  thereof,  signifies  a  number  of  persons 


Xehemiah  summoned  before  the  council  the  nobles  and  rulers  who  transgres- 
sed the  law.  Neh.  v.  7.  They  exacted  usury  for  tlieir  money,  and  are  to  be  tried 
by  the  competent  authorities.  The  word  ^Hp,  in  this  verse,  we  translnie  as- 
senib'y,  and  the  Septuag:nt  reads  ExxXJtir;*.  Compare  Numb.  xxxv.  24,  with 
Deut.  XIX.  12,  and  it  will  appear,  that  the  congregation  which  judicially  ti-ied 
the  man-slayer,  is  the  Eccleaia  of  elders.  See  also  Josh.  xx.  4.  "  He  .shall  de- 
"  clare  his  cause  in  the  ears  of  the  ddera" — ver.  6,  "  And  stand  before  the  con- 
*' 2 re jation  fov  judgment." 

The  wonl  Ekx>j)o-«,  in  the  New  Testament,  is  not,  any  more  than  Its  corres- 
pondents in  the  Old,  confined  in  its  application  to  a  popular  assembly.  It  sig- 
nifies a  tumultuous  mob,  Acts  xix.  3'2,  and  the  city  council,  Acts  xix.  39.  This 
sense  of  the  word  is  justified  by  the  best  Greek  authors.  Consult  Passor,  who 
quotes  Demosthenes  and  Suidas,  in  defence  of  this  application.  Hence,  the 
verb  Et/xj>,i3  is,  in  the  middle  and  passive  voices,  to  appeal  from  an  inferior  to  a 
superior  Judicatory.  "  Plutarch,"  says  Parkhurst,  "  several  times  applies  the 
verb  in  tlic  same  view."  Acts  xsv.  11,  12,  21,  25.  See  also  Chap.  xxvi.  32.  and 
xxviii.  19. 

In  the  application  of  Ecclesia  to  the  christian  church,  which  is  the  most  com- 
mon use  of  it  in  the  New  Testament,  it  signifies  the  whole  church  militant — all 
the  elect  of  God — private  societies  of  believers — single  organized  congregations 
— sc% eral  congregations  united  under  a  Presbytery — and  church  nileis  met  i)i 
Judicatory. 

1.  The  clmrch  militant  is  an  Ecclesia.  Matt.  xvi.  18.  and  Acts  ij.  47.  "  The 
"  Lord  added  to  the  church  daily." 

1}.  Tiie  whole  body  of  elect  and  redeemed  sinners.  Eph.  v.  25.  "  Christ  also 
"  loved  the  cluircli,  and  gave  himself  for  it" — ver,  27.  "  That  he  might  present 
"  it  to  himself  a  glorious  church." 

3.  Two  or  til ree  private  Christians,  met  for  prayer  and  conference,  or  living 
together  in  u  family,  are  an  EnKKmriu..  Acts  xiv.  23.  "  They  had  ordained  them 
elders  in  every  church."  The  Ecclesia,  or  Church,  existed  prior  to  its  organi- 
zation, by  the  election  and  ordination  of  rulers.  It  existed,  in  this  sense,  even 
in  private  houses.  Itom.  xvi.  5.  and  Col.  iv.  15. 

4.  Tiie  word  signifies  an  organized  congregation.  Acts  xiv.  23.  The  Eccle- 
sia did  not  cease  to  be  one,  when  presbyters  were  ordained  to  teach  and  to  rule 
in  the  congregation. 

5.  The  word  is  applied  to  several  congregations  regularly  presbyterateJ* 
There  is  nothing  to  render  this  application  improper.  It  is  no  abuse,  in  any  lan- 
guage, of  a  generic  term,  to  apply  it  to  any  collection  of  the  individuals  belong- 
ing to  that  genus,  in  a  connexion  which  manifests  the  restriction.  Tlie  church 
of  Christ  in  Philadelphia,  is  all  Christians  in  that  city,  although  there  should  be 
«ne  hundred  congregations  in  it.  The  church  in  Corinth,  is  as  intelligible  a 
phrase  as  the  church  in  the  house  of  Nyinphas — The  church  on  earth,  or,  the 
church  in  glory.  This  application  is  not  only  just,  but  scriptural.  The  saints 
in  Corinth  were  one  Ecclesia.  1  Cor.  i. ','.  But  in  Corinth  were  several  congrega- 
tions. There  were  more  Ecclesias  than  one,  xiv.  34.  Corinth  was  a  city  ot  great 
extent,  wealth,  a<id  population.  In  it  were  several  heathen  temples,  dedicated 
to  diHerent  pagan  divinities.  There  were  upwards  of  a  thousand  prostitutes  at- 
tending at  the  temple  of  Venus.  In  this  city,  Paul  met  with  uncommon  suc- 
cess ill  preaching  the  gospel.  Here  lie  abode  nearly  two  years.  Considering  th« 
rapidity  with  which  the  gospel  was  then  spreading,  attended  with  miraculou.s 
power,  is  it  reasonable,  that  in  Conntli  there  was  yet  but  one  congregation  oi" 
professed  Christians .''  In  the  present  day,  without  any  supernatural,  or  even  un- 
common success,  it  is  not  singular  for  a  preacher,  in  a  large  city,  to  collect  in 
a  few  years  a  congregation  of  religious  professors.  At  the  first  sermon  of  Paul, 
numbers  were  cimverted.     After  this,  the  Lord  informs  him,  ho  ha'i  "  mucti 

Vol.  II.  3  U 


olS  Oi    THE  ClIUKGII,  VISliJLL  AiND  IKVir.lIlLL, 

that  arc  called  ;  and,  in  its  application  to  this  present  subject^ 
every  one,  who  is  a  member  thereof,  may  be  said  to  be  called 
•to  be  made  partaker  of  that  salvation  v/hich  is  in  Christ.  Now, 
as  there  is  a  twofold  calling  spoken  of  in  scripture,  to  wit,  one 
visible  and  extersial,  whereby  some  are  made  partakers  of  the 
external  privileges  of  the  gospel,  and  all  the  ordinances  there- 
of; the  other  internal,  and  savii!g,  whereby  others  arc  made 
partakers  of  those  special  and  distinguishing  blessings,  which 
God  bestows  on  the  heirs  of  salvation  :  the  former  of  these  our 
Saviour  intends,  when  he  says,  Many  are  called^  biitfexv  are 
chosen^  Matt.  xx.  16.  the  latter  is  what  the  apostle  speaks  of, 
when  he  connects  it  with  juslijication  znd  g-lorifzcation^  Rom. 
viii.  30.  Now  they  who  are  called  in  the  former  of  these  sen- 
ses, are  included  ill  that  branch  of  the  distinction  which  re- 
spects the  visible  church ;  the  latter  are  members  of  that  church 
which  is  styled  invisible ;  the  former  are  members  of  Christ  by- 
profession  ;  the  latter  are  united  to  him,  as  their  Head  and 
Husband,  who  arc  made  partakers  of  spiritual  life  from  him, 
and  shall  live  for  ever  with  him.  The  members  of  the  visible 
church  are  the  children  of  God,  as  made  partakers  of  the  ex- 
ternal dispensation  of  the  covenant  of  grace ;  such  God  speaks 
of,  when  he  says,  I  have  nourished  and  brought  up  children, 

"  people  in  this  city."  Here  were  several  pastors — public  officers  with  a  diver- 
sity of  tongues,  suited  to  the  vvunts  of  the  church ;  yet,  when  Paul  v.rote  his 
epistle,  all  the  coiig'i-eg-ations,  although  dificving  about  the  merits  of  their  res- 
pective founders,  are  called  one  Ecclesia.  In  a  similkr  sense  is  the  word  appli- 
ed to  the  chiu'ch  at  Ephesus,  at  Antioch,  and  Jerusalem. 

6.  EKKKnirtx  is  applied  to  an  asse7nbfy  of  eldens.  Matt,  xviii.  17.    The  constitu- 
tion of  the  Jewish  courts  is  known.    Each  synagogue  liad  Its  ciders  and  officers, 
The  inferior  courts  were  subordinate  to  the  Snuliedrim.     Never  were  cases  de- 
cided by  the  populace.     Our  Redeemer  spoke  in  the  common  language  of  Jude:< 
He  referred  to  the  synagogue  court.     AV'h.en  translated  into  Greek,  wliat  otliei 
name  should  be  given  to  tliis  Judicutorj',  than  the  one  given,  Ecclesia  ?  'ihere 
J8  no  misun<lerstanding  of  this  text,  by  one  wlio  impartially  considers  the  Con- 
nexion.    There  are  in  the  ehurcli  autliorized  riil/:rs,  distinct  from  t.iie  ruled. 
The  rulers,  and  not  the  ruled,  must  ultiniately-  determine  enntroversies.    To 
officers,  was  commitied  the  power  of  tlie  keys — the  power  of  biiuling  and  loos- 
ing; and  this  Ecclesia,  ver.  17,  has  the  ])ower  of  bindh,^  and  loosing,  ver.  18. — 
und  it  may  consist  even  of  two  or  three  persons,  ver.  2u.     The  whole  passage  is 
a  directory  for  the  application  of  ecclesiastic  power  conferred  upcn  church  ofii- 
cers.  Ch.  xvi.  19.    I  shall  close  this  note,  by  a  quotation  from  the  lectures  of 
Dr.  Campbell,  of  Aberdeen.     It  misst  appiiur  extraordinary  from  the  pen  of  such 
u  scholar.     "  But  in  any  intermediate  sense  between  a  sing].'  congregation  and 
*■  the  wliole  conimuiiity  of  Christians,  not  one  instance  can  Ix;  brought  of  th« 
application  of  the  word  Exkm.s-;*,  in  sacred  writ.     If  any  impartial  hearer  is  not 
aatistjcd  on  this  point,  let  him  examine  every  passage  in  the  New  Testament, 
wherein  the  word  we  render  church  is  to  be  found  ;  let  him  canvas  in  the  wri- 
tings of  t!ie  Old  '( tstament  every  sentence  v.  Jierein  the  con-espondcnt  word  or 
curs,  and  if  he  find  v^&:nvle  pauMge,  wherein  it  clearly  means  either  tlie  priest 
Irood,  or  the  rulers  of  tlic  nation,  or  any  thing  th:i^t  can  be  called  a  church  n. 
^jrcscntative,  let  him  fairly  admit  the  distinction  as  scriptural  and  proper." 

MC'Ll.Oi's  Cirr.fUlS'M 


OF  THE  CHURCir,    VISIBLE  AND  INVISIBLE.  ol$ 

Isa.  I.  2.  and  ciseuherc  he  says,  concerning  the  church  of  the 
Jews,  who  were  externally  in  covenant  with  him,  Israel  is  imj 
.fOUy  even  mij  first-bcrn^  J^xod.  iv.  22.  But  the  members  of 
the  invisible  church,  are  the  children  of  God  by  faith,  Gal.  iii. 
IQ.  and  because  chihh-en,  in  this  sense,  therefore /!e?r*;  heirs 
of  God^  and  joint-heirs  xvith  Christy  Rom.  viii.  17.  These 
things  must  particularly  be  insisted  on  ;  and  accordingly, 

I.  We  shall  speak  something  concerning  the  invisible  church, 
which  is  desci-ibed,  in  one  of  the  answers  we  are  explaining, 
as  containing  the  whole  number  of  the  elect,  that  have  been, 
are,  or  shall  be  gathered  into  one,  under  Christ  their  Head. 

1.  The)'  are  said  to  be  elect,  and  subject  to  Christ  their 
Head ;  upon  which  account,  some  have  included,  in  this  num- 
ber, the  hoi)'  angels,  inasmuch  as  they  are  styled,  by  the  apos- 
tle, elect  angels^  1  Tim.  v.  21.  and  Christ  is,  in  some  respects, 
their  Head,  as  the  apostle  calls  him,  The  Head  of  all  princi- 
pality and poivery  Coloss.  ii.  10,  and  elsewhere  the  church  is 
said  to  come  to  an  innumerable  company  of  angels^  Heb.  xii. 
22.  But  though  they  are,  indeed,  elected,  it  may  be  question- 
ed, whether  they  were  chosen  in  Christ,  as  the  elect  amoni\- 
the  children  of  men  are  said  to  be ;  and,  though  Christ  be  st\  - 
led  their  Head  :  yet  his  Headship  over  them  doth  not  include 
in  it  those  things  that  are  implied  in  his  being  the  Head  ai 
his  chosen  people,  as  he  is  the  Head  of  the  covenant  of  grace, 
on  which  their  salvation  is  founded;  ox  the  Captain  of  their 
aahation^  as  he  is  styled,  chap.  ii.  10.  who,  having  purchased 
them  by  his  blood,  brings  them  into  a  state  of  grace,  and  then 
to  glory.  For  these  and  such-like  reasons,  I  would  not  assert 
that  angels  are  properly  a  part  of  Christ's  invisible  church,  and 
therefore  it  only  includes  those  that  are  elected  to  salvation 
among  the  children  of  men. 

2.  They  are  farther  rlescribed  as  such,  who  have  been,  arc, 
or  shall  be  gathered  into  one,  under  Christ  the  Head;  there- 
fore there  is  a  part  of  them  that  are  not  actually  brought  into 
him.  These  our  Saviour  speaks  of  under  the  metaphor  of 
sheep,  v/ho  were  not  of  this  fold^  concerning  whom  he  says. 
Them  also  J  must  brings  and  they  shall  hear  my  voice^  John  x. 
16.  And  there  is  another  part  of  them,  who  ai'e  triumphant, 
in  heaven,  as  well  as  tliose  that  are  actually  called  by  the  grace 
of  God,  who  are  in  their  way  to  heaven,  struggling,  at  present, 
with  many  difliculties,  through  the  prevalency  of  corruption, 
and  conflicting  with  many  temptations,  and  exposed  to  man\" 
evils  that  attend  this  present  state.  These  different  circun'- 
stances  of  those  who  are  brougiit  in  to  Christ,  give  occasion  to 
that  known  distinction  between  the  church  triumphant  ard 
militiuilv 


j20  of  the  church,  visible  and  invisible. 

Object.  To  that  part  of  this  description  of  the  invisible 
thuich,  which  includes  in  it  those  that  shall  be  gathered  unto 
Chrisx,  it  is  objected,  that  no  one  can  be  said  to  be  a  member 
of  this  church,  who  is  not  actually  brought  in  unto  him ;  for 
that  would  be  to  suppose,  that  unconverted  persons  might  be 
members  thereof,  and  consequently  that  Christ  is  their  Head, 
Shepherd  and  Saviour;  though  they  be  characterized,  in  scrip- 
ture, as  children  of  wrath,  running  in  all  excess  of  riot,  refu- 
sing to  submit  to  him,  and  neglecting  that  great  salvation  which 
is  offered  in  the  gospel :  How  can  such  be  members  of  Christ's 
church,  and  that  in  the  highest  sense  thereof? 

And  it  is  farther  objected,  against  the  account  given  of  the 
invisible  church  in  this  answer,  that  a  part  of  those  who  are 
said,  to  be  the  members  thereof,  are  considered  at  present  as 
not  existing ;  and  therefore  it  must  be  a  very  improper,  if  not 
absurd,  way  of  speaking,  tO  say,  that  such  are  members  of 
Christ's  church. 

Answ.  I  am  not  inclined  to  extenuate  those  expressions  of 
scripture,  which  represent  unconverted  persons  as  children  of 
wrath,  in  open  rebellion  against  God,  and  refusing  to  submit 
to  him ;  nor  would  I  say  any  thing  from  whence  such  might 
have  the  least  ground  to  conclude  that  they  have  a  right  to  any 
of  the  privileges  of  God's  elect,  or  Christ's  invisible  church, 
or  that  they  are  included  in  that  number;  for  that  would  be  to 
expose  the  doctrine  of  election  to  one  of  the  main  objections 
that  is  brought  against  it,  as  though  it  led  to  licentiousness  : 
nevertheless,  let  it  be  considered,  that  this  answer  treats  of  the 
invisible  church;  therefore  whatever  privileges  are  reserved 
for  them,  who,  though  elected,  are  in  an  unconverted  state, 
these  are  altogether  unknown  to  them ;  and  it  would  be  an  un- 
warrantable presumption  for  them  to  lay  claim  to  them.  How- 
ever, we  must  not  deny  that  Ciod  knows  who  are  his,  who  are 
redeemed  by  Christ,  and  what  blessings,  pursuant  thereunto, 
shall  be  applied  to  them :  he  knows  the  time  when  they  shall 
be  made  a  willing  people,  in  the  day  of  his  power,  and  what 
grace  he  designs  to  work  in  them  :  he  considers  the  elect  in 
general,  as  given  to  Christ,  and  Christ  as  having  undertaken 
to  do  all  that  is  necessary  to  fit  them  for  the  heavenly  blessed- 
ness. 

Moreox'er,  we  must  not  suppose  but  that  God  knows,  with- 
out the  least  doubt  and  uncertainty,  the  whole  number  of  those 
who  shall  appear  with  Christ,  in  glory,  at  his  second  coming; 
for  things  that  are  future  to  us,  are  present,  with  respect  to 
him,  as  with  one  single  view,  he  knows  all  things,  past  and  to 
come,  as  well  as  present ;  and  therefore,  if  the  expression  made 
tise  of  be  thus  qualified,  which  is  agreeable  to  the  design  of 
this  a,ji5werj  I  cannpt  see  that  the  cbjectio'n  has  sufficient  force 


OF  THE  CHURCH,  Visible  AND  INVISIBLE.  6S^1 

m  overthrow  it,  any  more  than  those  arguments  that  are  usual- 
ly brought  against  the  doctj-ine  of  election,  can  render  it  less 
worthy  to  he  received  by  us. 

As  for  the  other  branch  of  the  objection,  that  they,  who  are 
not  in  beings  cannot  be  denominated,  members  of  Christ's 
church  in  any  sense :  though  it  be  allowed,  that  such  cannot 
be,  at  present,  the  subjects  of  any  privileges ;  yet  we  must 
consider,  that,  since  God  seeth  not  as  man  seeth,  they  may,  in 
his  eternal  purpose  to  save  them,  be  considered  as  the  objects 
thereof,  and  therefore  in  his  accoimt,  be  reckoned  members  of 
Christ's  invisible  church,  that  is,  such  as  he  designs  to  bi"ing 
into  being,  and  afterwards  to  make  them  meet  to  partake  of 
the  inheritance  of  the  saints  in  light.  Therefore  I  see  no  rea- 
son to  except  against  this  mode  of  speaking,  in  which  they  are 
described,  as  such,  v/ho  shall  be  gathered  under  Christ,  their 
Head:  lio  we  ver,  if  the  objection  only  respected  the  propriety, 
or  impropriety,  of  a  word,  provided  it  had  not  a  tendency  to 
overthrow  the  doctrine  of  God's  certain  and  peremptory  elec- 
tion, I  would  not  militate  against  it. 

3.  This  church,  which  is  said  to  consist  of  the  whole  num- 
ber of  the  elect,  is  styled  invisible ;  by  which  we  are  not  to 
understand,  that  their  election  of  God  cannot  be  known  by 
themselves,  since  we  have  sufficient  ground,  from  scripture,  to 
conclude,  that  believers  may  attain  the  assurance  thereof  in 
this  life  :  but  it  is  so  called,  because  many  of  them  have  finish- 
ed their  course  in  this  world,  and  are  entered  into  that  state, 
in  which  they  are,  with  respect  to  those  that  live  here,  no  more 
seen. 

Moreover,  the  number  of  those  who  are  styled  the  members 
of  this  church,  cannot  be  determined  by  any  creature.  It  is 
only  known  to  God ;  and  that  grace,  which  any  of  them  ex- 
perience, how  far  soever  they  may  arrive  to  the  knowledge  of 
it  themselves,  cannot  be  said  to  be  certainly  and  infallibly  known 
by  others ;  and  therefore  the  apostle  says,  concerning  them, 
that  their  life  is  hid  with  Christ  in  Gody  Col.  iii.  3. 

However,  though  this  church  be,  at  present,  invisible,  yet 
when  the  whole  number  of  the  elect  shall  be  brought  in  to 
Christ,  and,  as  the  apostle  speaks.  Gathered  together  unto  him, 
2  Thess.  ii.  1.  then  it  shall  no  longer  remain  invisible;  for 
xvhen  Christy  who  is  their  life ^  shall  appear^  they  also  shall  ap- 
pear with  him  in  glory^  Col.  iii.  4.  We  may  farther  observe 
concerning  the  church,  as  thus  described, 

(1.)  That  it  has  many  glorious  characters  given  of  it:  thus 
it  is  frequently  called  Christ's  spouse,  in  the  Song  of  Solomon, 
by  which  he  seems  to  intend  more  than  what  could  well  be 
said  concerning  the  Jewish  church;  for  the  description  there 
given  of  it,  as  being  all  fair^  and  -without  spot,  Cant.  iv.  7. 


Oti2  OI'  THE  CMURCH,    VISIBLE   AKD   ISIVI3I6LE. 

and  is  rather  applicable  to  the  state  in  which  the  saints  shall  be 
hereai'ter,  than  that  in  which  they  are  at  present ;  and  there- 
fore I  am  inclined  to  think,  that  he  speaks  of  the  invisible 
church,  or  the  election  of  grace.  And  this  character,  given 
of  them,  is  taken  from  that  conjugal  union  which  there  is  be- 
tween Christ  and  believers ;  on  which  account  it  is  said  else- 
where, Thij  Maker  is  thine  Husband^  the  Lord  of  hosts  is  his 
7ia)ne ;  mid  thy  Redeemer  the  Holy  One  of  Israel^  Isa.  liv.  5. 
and  the  Psalmist  describes  it,  in  a  very  elegant  manner,  as 
thus  related  to  Christ,  when  he  says,  upon  thy  right-hand  did 
stand  the  queen  in  gold  of  Ophir^  Psal.  xlv.  9.  and  then  speaks 
of  it,  as  arrived  to  the  highest  pitch  of  honour  and  happiness, 
v/hen  introduced  into  the  king's  presence  in  raiment  of  needle- 
xvork^  xvith  gladness  and  rejoicings  being  brought  into  his 
palace^  ver.  14,  15.  and  the  apostle  calls  it,  The  General 
Assembly  and  church  of  the  first-born^  which  are  zvriiten,  Heb. 
xii.  23.  or,  as  it  is  in  the  margin,  enrolled  in  heaven;  and  it 
is  also  considered,  when  presented  by  Christ  to  himself,  or 
to  his  ov.n  view  at  last,  being  brought  to  perfection,  as  a  glo- 
rious church  ;  7iot  having-  spot  or  xvrinkle.^  or  any  such  thing; 
but  holy^  and  xuithout  blemish^  Eph.  v.  27.  In  this  respect  it 
may  be  called.  The  holy  catholic  churchy  though  many,  with- 
out sufficient  ground,  understand  those  words  of  the  creed,  in 
which  it  is  so  culled,  in  a  sense  xtrj  different  from,  and  infe- 
rior to  it. 

(3.)  This  invisible  church  is  but  one  body,  and  therefore 
not  divided,  like  the  vueible  church,  into  many  particular 
bodies,  as  will  be  observed  luidcr  a  following  head.  This 
seems  to  be  the  meaning  of  that  expression,  in  which  it  is  said, 
Mif  dove^  my  undefilcd  is  but  otie,  Cant.  vi.  9. 

(3.)  It  is  not  the  seat  of  human  government,  as  the  visible 
church  is ;  nor  are  persons  said  to  be  received  into  i<s  com- 
munion. And  whatever  officers  Christ  has  appointed,  to  SC' 
cure  the  order,  and  to  promote  the  edification  of  his  churches, 
these  have  nothing  to  do  in  the  church,  considered  as  invisi- 
ble ;  however,  it  is  eminently  under  Christ's  special  govern- 
ment, who  is  the  Head,  as  well  as  the  Saviour  thereof. 

(4.)  There  are  many  special  privileges,  which  belong  to  it, 
that  include  in  vhem  all  the  graces  and  comfort?,  which  are 
applied  to  them  by  the  Holy  Spirit:  and  so  they  are  consider- 
ed, as  enjoying  union  and  communion  with  Christ,  in  grace 
and  glory,  as  being  called,  justified,  sanctified,  and  many  ol 
them  assured  of  their  interest  in  Christ  here  and  all  of  them 
shall  be  glorified  with  him  hereafter.  These  privileges  are  in- 
sisted on,  in  several  following  answers;  for  which  reason  wc 
pass  them  over  at  present,  and  proceed  to  consider  another  of 
thie  answers,  which  we  arc  to  explain  :  And  accordingly. 


OF  THE  CHURCH,    VISIBLE  AND  INVISIBLE.  o2<i 

II.  We  have  an  account  of  the  visible  church,  which  is 
described  as  a  society,  made  up  of  all  such,  who,  in  all  ages, 
and  places  of  the  world,  profess  the  true  religion,  and  of  theii* 
children.     In  this  description  of  the  church,  we  may  observe, 

1.  That  it  is  called  visible,  not  only  because  the  worship 
performed  therein,  and  the  laws  given  to  those  particular 
churches,  of  which  it  consists,  are  visible ;  but  its  members  arc 
so,  or  known  to  the  world :  and  the  profession  they  make  of 
the  true  religion,  or  subjection  to  Christ,  as  their  Head  and 
Sovereign,  is  open,  free,  and  undisguised,  whereby  they  are 
distinguished  from  the  rest  of  the  world. 

2.  It  is  called  a  society,  which  denomination  it  takes  from 
the  communion  which  its  members  have  with  one  another  : 
!iut,  inasmuch  as  the  word  is  in  the  singular  number,  denoting 
but  one  body  of  men,  it  is  to  be  enquired  whether  this  be  a 
proper  mode  of  speaking,  though  frequently  used. 

(1.)  It  is  allowctl,  by  all  Protestants,  that  there  are,  and 
have  been,  ever  since  the  preaching  of  the  gospel  by  the  apos- 
tles, many  particular  churches  in  the  world  *;  and  this  is 
agreeable  to  what  we  often  read  of  in  the  New  Testament,  as 
the  apostle  Paul  directs  his  epistles  to  particular  churches  ; 
such  as  that  at  Ephesus,  Corinth,  Fhilippi,  &c.  Some  of 
these  were  larger,  others  smaller,  as  denoting,  that  no  regard 
is  to  be  had  to  the  number  of  persons  of  which  each  of  them 
consists  :  thus  we  read  of  churches  in  particular  houses,  1  Cor. 
xvi.  19.  and  these  may  each  of  them,  without  the  least  im- 
propriety of  expression,  be  styled  a  visible  church,  for  the 
reasons  above  mentioned. 

(2.)  It  must  also  be  allowed,  on  the  other  hand,  that  the 
church  is  spoken  of  in  the  singular  number,  in  scripture,  as 
though  it  were  but  one  :  thus  it  is  said  that  Saul  77iade  havoc  of 
the  clmrcli^  entering  into  every  hoiise^  and  holing-  men  and  wo- 
vun^  cojnmitted  them  to  prison.  Acts  viii.  3.  and,  speaking  of 
himself,  he  says.  Concerning  zeal,  persecuting  the  churchy 
Phil.  iii.  6.  and  elsewhere,  that,  beyond  measure,  he  persecuted 
the  church  of  God,  and  wasted  it.  Gal.  i.  13.  Now  it  is  certain, 
that  it  was  not  one  particular  church  that  he  directed  his  per- 
secuting rage  against,  but  all  the  churches  of  Christ,  wherever 
lie  came,  especially  those  in  Judea,  which  he  speaks  of  in  the 
jjlural  number,  ver.  22.  by  which  he  explains  what  he  means. 
by  his  persecuting  the  chwxh  of  God;  for  it  is  said.  He  xvhicb 

*  The  Paphts,  indeed,  pretend  that  there  is  no  other  church  in  the  -n^orUl,  but 
that  ivhich  tlicy  ctijle  cathoUc  end  visihle,  vf  which  t.fe  bishop  of  Rome  ii  the  hi\idf 
but  tw-e  may  s(i!^i,  in  aus-.i'er  Co  this  vitin  boast,  as  it  is  said  concerning  the  church  in 
•Sanlis,  in  Rtv.Vu.  1.  'J'hou  hast  a  uaine  rliat  thou  livest,  and  art  dead.  Fro- 
ifstiints,  thmigh  they  cpcuL  vftciUlmes  of  the  visible  church  as  ore,  vet  they  don't 
demi  but  that  there  are  7iiutitt  particular  chrirches  afjitmned  ill  it.  See  the  (isset/.' 
bill's  Civfjisiijn  of  faith,  c.'ui^.  L' J.  §  4.        '   " 


■524  OF  THE  CilURCU,  VISIBLE  AIVD  INVlSIBLi!. 

Persecuted  US  in  times  past^  now  preacheth  the  faith  zvhich  oner' 
he  destroyed,  ver.  23.  and  elsewhere  it  is  said,  God  hath  set 
some  in  the  church;  first,  apostles ;  secondarily, prophets ;  third- 
ly, teachers,  1  Cor.  xii.  28.  by  which  we  are  to  understand  all 
the  churches ;  for  the  apostles  were  not  pastois  of  any  particu- 
lar church,  but  acted  as  pastors  in  all  the  churches  wherever 
they  came,  though  every  church  had  its  own  respective  pastor 
set  over  it,  who  was,  in  a  peculiar  manner,  related  to  it ;  yet 
all  these  churches  are  called,  in  this  place,  the  church.  There- 
lore  we  are  not  to  contend  about  the  use  of  a  word,  provided 
it  be  rightly  explained,  whether  persons  speak  of  the  church  in 
the  singular,  or  churches  in  the  plural  number.  If  we  speak  of 
the  church,  as  though  it  were  but  one,  the  word  is  to  be  taken 
collectively  for  all  the  churches  of  Christ  in  the  world  :  this  the 
apostle  explains,  when  he  speaks  of  them  all,  as  though  they 
were  one  body,  under  the  influence  of  the  same  Spirit,  called  in 
9ne  hope  of  their  callijig,  one  Lord,  one  faith,  one  baptism,  one 
God  and  Father  of  all^  who  is  above  all,  and  through  all,  and  in 
thein  all,  Eph.  iv.  4 — 6.  this  is  that  unity  of  the  Spirit  xvhick 
they  were  to  endeavour  to  keep,  and  so  to  act  agreeably  to  their 
faith  herein ;  and,  in  this  respect,  we  freely  allow  that  all  the 
churches  of  Christ  are  one  ;  there  is  but  one  foundation  on 
which  they  are  built,  one  rule  of  faith,  one  way  to  heaven,  in 
which  they  all  professedly  walk.  Moreover,  the  churches  of 
Christ  have  not  only  communion  with  one  another,  in  their  par- 
ticular societies,  but  there  is  a  communion  of  churches,  where- 
by they  own  one  another,  as  walking  in  the  same  fellowship 
"with  themselves,  express  a  sympathy  with  each  other  in  afflic- 
tive circumstances,  and  rejoice  in  the  edification  and  flourish- 
ing state  of  each  other.  In  these  respects  we  consider  the 
churches  as  one,  and  so  call  them  all  the  church  of  Christ. 

Nevertheless,  this  is  to  be  understood  with  certain  limita- 
tions ;  and  therefore  we  are  not  to  suppose  that  the  church,  as 
the  seat  of  government,  is  one ;  or  that  there  is  one  set  of  men, 
who  have  a  warrant  to  bear  rule  over  the  whole,  that  is,  over 
all  the  churches  of  Christ ;  for  none  suppose  that  there  is  one 
universal  pastor  of  the  church,  except  the  Papists.  All  Pro- 
testants, however  they  explain  their  sentiments  about  the  catho- 
lic visible  church,  allow,  that  the  sec\t  of  government  is  in  each 
particular  church,  of  which  no  one  has  any  right  to  give  pas- 
tors to  other  churches,  or  to  appoint  who  shall  be  admitted  in- 
to their  respective  communion. 

(3.)  There  is  another  thing  in  this  description  of  the  visible 
church,  which  stands  in  need  of  being  explained  and  defended, 
when  it  is  said,  that  it  consists  of  all  such  as,  in  all  ages,  and 
places,  of  the  world,  do  profess  the  true  religion :  if  nothing  be 
ijitended  hereby,  but  that  no  one  has  a  right  to  the  privilege  ov 


or  THE  CHURCH,  VISIBLE  ANtJ   INVISIBLE.  52J 

Gomtnuhion  of  saints,  or  fit  to  be  received  into  any  church  of 
Christ,  but  those  who  profess  the  true  religion,  namely,  the 
faith  on  which  it  is  built  j  this  I  am  far  from  denying;  for  that 
would  be  to  suppose  that  the  church  professes  one  faith,  and 
some  of  its  members  another;  or  that  it  builds  up  what  it  al- 
lows others  to  throw  down. 

But  I  am  a  little  at  a  loss  to  account  for  the  propriety  of  the 
expression,  when  the  church  is  said  to  be  a  society,  professing 
the  true  religion,  in  all  a^-eSi  It  cannot  be  supposed  that  the 
church,  or  churches,  that  are  now  in  being,  are  any  part  of  that 
society  which  professed  the  true  religion  in  Moses*s  time,  or 
in  the  apostolic  age  ;  but  it  is  principally  the  propriety  of  ex- 
pression that  is  to  be  excepted  against ;  for  I  suppose,  nothing 
is  intended  hereby,  but  that  as  the  church,  in  every  respective 
foregoing  age,  consisted  of  those  who  embraced  the  true  reli- 
gion, it  consists  of  no  other  in  our  age. 

There  is  one  thing  more  which  I  would  take  leave  to  observe 
in  this  description  of  the  church,  which  renders  it  incomplete, 
inasmuch  as  it  speaks  oij  it  as  consisting  of  those  who  profess 
the  true  religion  ;  but  n  ',kes  no  mention  of  that  bond  of  union 
which  constitutes  every  particular  branch  of  this  universal 
fhurch  of  Christ.  It  speaks,  indeed  of  those  qualifications 
Vv-hich  belong  to  every  one  as  a  Chri;itian,  which  is  a  remote, 
though  necessary  condition  of  being  received  into  church  com- 
munion ;  but  takes  no  notice  of  that  mutual  consent,  which  is. 
the  more  immediate  bond  by  which  the  members  of  cvcr\' 
church  coalesce  together :  but  this  we  may  have  occasion  to 
•speak  of  under  a  following  head. 

The  last  thing  I  observe,  in  this  description  of  the  visible 
church,  is,  that  it  consists  not  only  of  the  professors  of  the  true 
religion,  but  of  their  children ;  this  is  rather  to  be  explained, 
than  denied :  however,  I  cannot  but  observe,  that  many  have 
run  too  great  lengths  in  what  they  have  asserted  concerning  the 
right  of  children  to  this  privilege.  Some  of  the  Fathers  have 
not  only  considered  them  as  members  of  the  church,  but 
brought  them  to  the  Lord's  table,  and  given  them  the  bread 
dipped  in  the  wine,  the  aame  way  as  food  is  applied  to  infants, 
when  they  were  too  young  to  discover  any  thing  of  the  design 
thereof:  that  which  led  them  into  this  mistake,  was  their  mis- 
understanding the  sense  of  our  Saviour's  words,  Except  ye  eat 
the  fieah  of  the  Son  of  3 fan ^  and  drink  his  bloody  ye  have  no  life 
:n  ijou^  John  vi.  53.  supposing  that  this  was  meant  of  their 
eating  bread,  and  drinking  wine  in  the  Lord's  supper,  though 
they  might  easily  have  known  that  this  was  not  our  Saviour's 
meaning;  inasmuch  as  the  Lord's  supper  was  not  instituted,  till 
some  time  after,  and,  when  instituted,  it  was  not  designed  to 
be  reckoned  so  necessan*  to  salvation,  as  that  the  bare  not  par- 

Voj..  ir.  '  3  X 


,af20  OF  THE  GilURGK,  VISIBLE  AXD  INViSIBLL« 

tfiking  thereof  should  exclude  from  it.  Cyprian  gives  an  at 
rount  of  his  administering  it  to  an  infant  brought  by  her  mo- 
ther ;  and  relates  a  circumstance  attending  it,  that  savours  so 
much  of  superstition,  in  that  grave  and  ]:)ious  Father,  that  I 
forbear  to  mention  it.*  And  this  was  not  only  practised  by 
him,  but  by  several  others  in  some  following  ages.  And  many 
in  later  ages  speak  of  children  as  incomplete  members  of  the, 
church ;  and  some  suppose  that  this  is  the  result  of  their  bap- 
tismal dedication  ;  others  that  it  is  their  birth-right,  and  as  the 
tonsequence  hereof  they  have  maintained,  that  when  they  come 
to  be  adult,  they  rather  claim  their  right  to  church-communion 
than  are  admitted  to  it,  as  those  are,  who  are  not  the  children 
of  church-members,  and  as  a  farther  consequence  deduced  from 
this  supposition,  they  assert,  that  if  they  are  guilty  of  vile  enor- 
mities, and  thereby  forfeit  this  privilege,  they  are  in  a  formal 
Avay  to  be  excommunicated,  and  that  it  is  a  defect  in  the  go- 
vernment of  the  churches  in  our  day,  that  this  is  not  practised 
by  them. 

This  is  not  what  is  intended  by  children's  being  members  of 
churches,  together  with  their  parents,  in  this  answer ;  but  that 
which  I  think  all  will  allow  of,  viz.  that  children  being  the  pro- 
perty of  parents,  they  are  obliged  to  dedicate  them,  together 
with  themselves,  to  God,  and  pursuant  thereunto  to  endeavour 
to  bring  them  up  in  the  nurture  and  admonition  of  the  Lord, 
hoping  that  through  his  blessing  on  education,  they  may,  in  his 
own  time  and  way,  be  qualified  for  church  communion,  and 
then  admitted  to  it,  that  hereby  the  churches  of  Christ  may 
have  an  addition  of  members  to  fill  up  the  places  of  those  who 
are  called  off  the  stage. 

As  to  the  concern  of  the  church  in  this  matter,  which  in  some 
respects  redounds  to  the  advantage  of  the  children  of  those  who 
are  members  of  it,  they  are  obliged  to  shew  their  regard  to 
them,  so  far  as  to  exhort  their  parents,  if  there  be  occasion,  to 
express  a  due  concern  for  their  spiritual  welfare ;  or,  if  they 
are  defective  herein,  to  extend  their  censure  rather  to  the  pa- 
rents, than  to  the  children,  as  neglecting  a  moral  duty,  and  so 
acting  unbecoming  the  relation  they  stand  in  to  them.  Thus 
concerning  the  description  given  of  the  visible  church  in  this 
answer;  we  shall  now  proceed  to  speak  more  particularly  of  it, 
and  accordingly  shall  consider  the  former  and  present  consti- 
tution and  government  thereof.   And, 

I.  As  to  what  concerns  the  state  of  the  Jewish  church  be- 
fore the  gospel-dispensation;  this  was  erected  in  the  wilder- 
ness, and  the  laws  by  which  it  was  governed,  were  given  by 
God,  and  transmitted  to  Israel  by  the  hand  of  Moses.  There 
was  a  very  remarkable  occurrence  preceding  their  being  settled 
"   Tid.  Ci'pr.  de  Laps.  cap.  1.  ^  1-3. 


OF  THE  CHURCH,  VISIBLE  AND  IVVISISLE.  SQ.7 

as  a  church,  that  we  read  of,  Exod.  xix.  7,  8.  in  which  God 
demanded  iin  explicit  consent  from  the  whole  congregation,  to 
be  his  people,  and  to  be  governed  by  those  laws  he  should  give 
them,  upon  which  they  made  a  public  declaration,  that  all  that 
the  Lord  hath  spokai  xve  toill  do.  And  Moses  returns  the  ivords 
of  the  people  unto  the  Lord,  And  soon  after  this  there  was  ano- 
ther covenant-transaction  between  God  and  them,  mentioned  in 
•  a  following  chapter,  when  Moses  came  and  told  the  people  all 
the  worda  of  the  Lord^  and  oil  his  judgments  ;  and  the  people 
ansxvered  xvith  one  voice,  sailing",  All  the  xuords  xuhich  the  Lord 
hath  said  will  xve  do.  And  this  was  confirmed  by  sacrifice,  and 
he  took  half  the  blood  thereof  and  put  it  in  hasons,  and  half  of 
the  blood  he  sprinkled  on  the  altar,  and  he  took  the  book  of  the 
covenant  and  read  it  in  the  audience  of  the  people ;  upon  which 
they  repeat  their  engagement,  all  that  the  Lord  hath  said  xvill 
xve  do,  and  be  obedient.  And  then  he  took  the  blood  and  sprijikled 
it  on  the  people,  and  said,  behold  the  blood  of  the  covenant  xuhich 
the  Lord  hath  made  xvith  ijou,  concerning  all  these  xvords,  Exod. 
xxiv.  3,  5 — 9.  and  then  we  have  an  account  of  an  extraordi- 
nary display  which  they  had  of  the  divine  glory,  They  saxv  the 
God  of  Lsrael,  and  did  eat  and  drink,  ver,  11.  which  was  a  far- 
ther confirming  this  covenant.  And  upon  some  important  oc- 
casions they  renewed  this  covenant  with  God,  avouched  him  to 
be  their  God,  and  he  condescended  at  the  same  time  to  avouch 
them  to  be  his  peculiar  people,  Deut.  xxvi.  17,  18.  Thus  the\' 
were  settled  in  a  church-relation  by  Ciod's  appointment,  and 
their  solemn  covenant  and  consent  to  be  his  people. 

After  this  we  read  of  God's  settling  the  form  of  their  church- 
government,  appointing  those  various  ordinances  and  institu- 
tions which  are  contained  in  the  ceremonial  law,  and  settling  a 
ministr)-  among  them,  and  giving  directions  concerning  everv 
branch  of  the  work  that  was  to  be  performed  by  thein.  Aaron 
and  his  sons  had  the  priesthood  committed  to  them,  who  were 
to  offer  gifts  and  sacrifices ;  the  High-Priest  wns  to  be  chief 
minister  in  holy  things,  the  other  priests  assistants  to  him  in 
most  branches  of  his  office ;  and  when  the  temple  was  built^ 
and  the  service  to  be  performed  therein  established,  the  priests 
attended  in  their  respective  courses,  each  course  entering  on 
their  ministry  every  Sabbath,  2  Chron,  xxiii.  4.  and  there  be- 
ing twenty-four  courses,  1  Chron.  xxiv.  it  came  to  their  respec- 
tive turns  twice  ever\'  year.  The  porters  also,  who  were  to  wait 
continuallv  at  the  avenues  of  the  temple  day  and  night,  to  pre- 
vent any  unclean  person  or  thing  from  coming  into  it,  as  wcH 
as  its  being  plundered  of  the  treasures  that  were  laid  up  in 
chambers  adjoining  to  it ;  these  also  ministered  in  their  courses, 
the  number  whereof  was  the  same  with  that  of  the  pricstK, 
1  Chron.  xxiii.  5.  compared  with  chap.  xxvi.  And  the  dingers. 


528  or  THE  ciiuacii,  visible  and  in^-isiblf., 

who  attended  some  parts  of  the  worship,  ministered  in  'their 
<;eurscs,  1  Chron.  xxiii.  5.  compared  with  chap,  xxv. 

And  besides  these,  there  were  some  appointed  to  I'epresent 
the  people,  v/ho  were  chosen  to  come  up  from  their  respective 
places  of  abode  with  the  priests  v,hen  they  ministered  in  their 
courses ;  these  arc  called  stationanj  vien.  Dr.  Lightfoot*  gives 
an  account  of  them  from  some  Jewish  writers  who  treat  on  this 
subject;  not  that  we  have  any  mention  of  them  in  scripture; 
but  they  suppose  that  it  took  its  rise  from  that  law  in  Lev.  i. 
.3,  4.  where  they  who  brought  an  offtring  to  the  Lord  were  obli- 
ged to  be  present,  and  to  j>ut  their  hands  on  the  head  thereof,  as 
well  as  the  priests,  who  had  the  main  concern  in  this  service. 
From  hence  it  is  inferred,  that  since,  besides  the  sacrifices  that 
Were  offered  for  particular  persons,  there  were  daily  sacrificcB 
offered  in  the  behalf  of  the  whole  congregation ;  and  because  it 
was  impossible  for  them  to  be  present  to  bear  a  part  in  this 
service,  jt  was  necessary  that  some  should  be  deputed  to  repre- 
sent the  whole  body  of  the  people,  that  so  there  might  be  a 
number  present  to  assist  in  this  service,  that  these  acts  of  wor- 
ship might  be  performed  in  the  most  public  manner ;  and  inas- 
much as  this  was  to  be  performed  daily,  it  was  necessary  that 
some  should  be  deputed,  whose  proper  business  it  was  to  at- 
tend ;  and  he  thinks  that  as  there  were  priests  deputed  to  minis- 
ter in  their  courses,  so  there  was  a  number  deputed  to  repre- 
sent l-he  people,  who  went  up  to  Jerusalem  with  the  priests  of 
the  respective  course.  And  he  farther  jjdds,  that  at  the  same 
time  that  these  were  mjnistering  in  the  temple,  the  people  met 
together,  and  spent  that  week  in  those  synagogues  which  were 
near  the  place  of  their  abode,  in  fasting,  and  other  acts  of  reli- 
gious worship,  in  which,  though  at  a  distance,  they  implored 
a  blessing  on  the  service  that  their  brethren  were  performing. 

As  for  the  rest  of  the  people,  they  Avere  obliged  to  be  pre- 
sent at  Jerusalem,  at  the  solemn  and  public  festival,  performed 
three  times  ^,  year;  and  others  of  them,  who  had  committed, 
any  sin  that  was  to  be  expiated  by  sacrifice,  were  to  come  up 
thither  to  the  temple  at  other  times,  and  bring  their  sacrifices 
to  atone  for  the  guilt  which  they  had  contracted. 

If  it  be  said,  that  this  was,  indeed,  a  solenm  method  of  wor- 
ship, exceeding  beautiful,  and  also  had  a  circumstance  in  it, 
which  was  its  glory,  viz.  that  the  templerservice  was  t)  pical  oi 
Christ,  and  the  way  of  salvation  by  him  :  but  what  methods 
were  there  to  instruct  the  people  in  the  doctrines  of  religion  ? 
It  would  not  iTiuch  conduce  thereunto  for  them  to  come  up  to 
Jerusalem,  to  worship  at  the  three  yearly  festivals  :  how  did 
they  spend  their  Sabbaths?  or,  what  acts  of  worship  were  thcv 
engaged  in,  in  their  respective  places  of  abode  ? 
'    *  Sce}iisiro'.ks,ro'..I.pat-e<i2i,''3':o. 


OF  THE  CHURCH,  VISIBLE  AND  INVISIBLE.  529a 

To  this  we  answer,  that  God  also  appointed  a  sufficient  num- 
ber to  be  their  ministers  in  holy  things,  helpers  of  their  faith  as 
to  this  matter,  viz.  not  only  the  priests,  but  the  whole  tribe  of 
Levi,  whose  place  of  residence  was  conveniently  situated  :  they 
had  forty-eight  cities  in  various  parts  ot  the  land ;  some  of 
which  M'ere  not  far  distant  from  any  of  the  people.  These  in- 
structed them  in  the  way  of  God,  the  people  sought  the  kyioxi^- 
Jedge  hcrcoi  from  their  viouths^  Mai.  ii.  7.  And  there  were, 
besides  the  temple,  several  other  places  appointed  for  religious 
■worship  :  tliese  were  of  two  sorts,  namely, 

1.  The  si/iiogogues^  ^vhich  were  generally  built  in  cities,  of 
which  hardly  any  were  Avithout  them,  if  they  consisted  of  a 
number  of  penions  v/ho  v.ere  able  to  erect  them,  and  had  lei- 
sure, from  their  secular  employments,  to  preside  over,  and  set 
forward,  the  work  to  be  performed  therein;*  and  that  v/as  of 
a  different  nature  from  the  temple-service,  in  which  gifts  and 
sacrifices  were  to  be  offered,  God  having  expressly  forbidden 
the  erecting  any  altars  elsewhere ;  therefore  the  v.'orship  per- 
formed in  them  was  prayers,  reading  and  expounding  the  law 
and  the  prophets,  and  instructing  the  people  in  all  other  duties 
of  religion,  which  were  necessary  to  be  performed  in  the  con- 
duct of  their  lives. 

The  manner  of  doing  this,  was  not  only  by  delivering  set 
(liscourses,  agreeable  to  our  common  methods  of  preaching, 
Acts  xiii.  15.  and  seq.  but  holding  disputations  and  conferen- 
ces together  about  some  important  matters  of  religion  :  thus 
the  apostle  Paul  disputed  in  the  syjiagogues^  chap.  xvii.  17, 
19,  8.  This  was  done  occasionally;  but  the  Jews  met  con- 
stantly in  them  for  religious  worship ;  and  our  Saviour  encou-- 
raged  them  herein  with  his  presence  and  instructions  :  thus  it 
is  said,  not  only  that  he  taught  in  their  synagogues^  but  that 
this  was  his  constant  practice ;  for  it  is  said.  He  came  to  Na- 
zareth ;  and^  as  his  custom  xvas^  he  xvent  into  the  synagogue  on 
tlie  Sahbath-day^  and  stood  up  for  to  read^  Luke  iv.  15,  16. 

And  there  were  also  certain  officers  appointed  over  every 
synagogue  :  thus  wc  read  sometimes  of  the  rulers  of  the  syna- 
gogues^ Mark  v.  22.  Luke  viii.  41,  49.  whose  business  was  to 
prevent  the  doing  any  thing  that  was  indecent  and  disorderly; 
and  there  were  some  persons  from  whom  a  word  of  exhorta- 
tion was  expected,  who  were  called,  chap.  iv.  20.  ministers 
thereof.!   And  we  are  not  to  suppose  that  this  method  of  pror 

*  These -were  called  C3'3bt32  Otiosi.  See  Light  foot' t  Works,  Vol  I.  page  610— 
613.  CJ  Vitriiig.  tie  Synag-  Vet.  page  530,  &  seq.  And  Lightfoot  says,  fram  one  of 
tfw  Tttlmiuls,  that  there  -^^.re  no  less  than  460  nynagogues  in  Jerusalem,  Vol  I  page 
.'363,  370.  and  that  tlie  land -vas  full  oftfiem;  in  tuhich  they  met  every  finLbalh,  in,d 
Same  ether  days  of  the  lueek. 

f  See  tr^o-e  of  this  in  t'.ose  pnjj^ea  of  Li^htfoot  bf;fora  referred  to. 


S30  or  THE  ciruRctr,  visible  and  invisible. 

moting  religion  in  the  synagogues,  was  only  practised  in  the 
last  and  most  degenerate  age  of  the  Jewish  church,  but  that 
they  had  their  synagogues  in  the  more  early  and  purer  ages 
thereof,  which,  if  we  had  no  express  account  of  in  the  Old 
Testament,  yet  it  might  be  inferred  from  this  account  ihei-eof 
in  our  Saviour's  time ;  for  certainly  there  were  no  methods 
used  then  by  the  Jews  to  instruct  the  people  in  matters  of  re- 
ligion, that  were  not  as  necessary,  and  consequently  in  use,  in 
foregoing  ages.  It  is  true,  we  do  not  oftentimes  read  of  syna- 
gogues in  the  Old  Testament;  notwithstanding  there  is  men- 
tion of  them  in  that  scripture,  before  referred  to,  in  Psal.  Ixxiv. 
8.  in  which  the  Psalmist  complain?,  that  thei/  had  burnt  up  all 
the  synagog-ues  of  God  in  the  land ;  where  the  word  being  in 
the  plural  number,  it  cannot  be  meant,  as  the  Chaldee  Para- 
phi'ast  renders  it,  of  the  temple.  This  appears  from  the  con- 
text, in  which  he  speaks  of  the  enemies  of  God  roaring  in  the 
midst  of  the  congregations ;  and,  besides  this,  he  expressly  men- 
tions their  burning  the  temple,  by  casting  f  re  into  the  sunctua- 
rif  ofGod^  atid  casting  doxvn  the  dcveUing-pIace  of  his  name  to 
the  ground^  in  ver.  5,7. 

2.  Besides  these  synagogues,  tliere  were  other  places,  in 
which  public  worship  was  performed,  called,  Places  oi  prayer,* 
Mr.  Mede  gives  an  account,  from  Epiphanius,  of  the  difference 
that  there  was  between  these  and  the  synagogues,  vv'hen  he  says, 
that  a  proseucha,  or  a  place  appointed  for  prayer,  M'as  a  plot  of 
ground,  encompassed  with  a  wall,  or  some  other  like  mound, 
or  inclosure,  open  above,  much  like  to  our  courts ;  whereas  a 
synagogue  was  a  covered  edifice  as  our  houses  and  churches 
are.  He  also  adds,  that  the  former  of  these  were  generally  fixed 
in  places  without  the  cities,  in  the  fields,  in  places  of  retire- 
ment ',  and  that  they  were  generally  rendered  more  private,  and 
fit  for  the  work  that  was  to  be  performed  in  them,  by  being 
surrounded  with  a  plantation  of  trees ;  and  he  supposes,  that 
these  were  not  only  made  use  of  in  our  Saviour's  and  the  apos- 
tles time,  but  in  foregoing  ages ;  and  that  the  grove  that  Abra- 
ham is  said  to  have  planted,  in  which  he  called  on  the  name  oj 
the  Lcrd^  Gen.  xxi.  33,  was  nothing  else  but  one  of  these  con- 
venient places,  planted  for  that  purpose,  in  which  public  vvor'^ 
ship  was  performed,  which  seems  very  probable. f 

And  we  read,  in  scripture  concerning  high  places.  These,  as 
Lightfoot  observes,+  are  sometimes  used  in  scripture,  in  a  com- 
mendable sense :  thus  Samuel  is  said  to  go  up  to  one  of  these 
high  places,  1  Sam.  ix.  19.  to  perform  some  acts  of  religious  wor- 
ship; and  we  read  of  another  high  place,  in  which  there  Vi'as  a 

*  Upcffwy^i,  Prosenchte.  'EuKlitpm,  iirfofrwKlxpttt,  Oratoria. 
t  .SVt'  J/erfe's  Works!,  Vol.  I.  Hook  l.DhC.  », 
i  ,SV;'  Vol  I.  jKige  698. 


.Q¥  THE  CUURCH,  VISIBLE  AND  INVISIBLE.  5St 

rampani/  of  prophets,  with  a  psaltery,  and  a  tabrct,  and  a  pipe,  and 
a  harp  before  them,  and  they  did  prophesy,  chap.  x.  5.  It  is  true, 
in  other  scriptures,  we  read  of  them  as  abused  by  that  idolatry 
that  was  perlbrmed  in  them,  1  Kings  xi.  7.  chap.  xii.  31.  These 
the  pious  kinjjs  of  Judah,  who  reformed  religion,  took  away; 
and  when  it  is  said,  in  some  of  their  reigns,  that  how  nnich  so- 
ever they  destroyed  idolatrous  worship,  yet  the  high  places  were 
not  taken  axuay,  2  Kings  xii.  3.  xiv.  4.  xv.  4.  that  learned  writer 
thir.ks,  that  they  should  not  have  been  destroyed,  as  places  of 
%vorship,  or  public  assemblies,  and  therefore  tli^it  this  is  not 
reckoned  as  a  blemish  in  the  reign  of  these  kings,  that  the  high 
places  were  not  taken  away ;  for  whatever  abuse  there  was,  it 
consisted  in  that  sacrifice  and  incense  were  offered  there,  which 
were  parts  of  worship  confined  to  the  temple ;  so  that  if  they 
had  not  only  reformed  them  from  the  abuse  of  those  that  exer- 
cised their  idolatry  therein  ;  but  had  also  proceeded  to  reform 
this  abuse  of  sacrificing  there,  they  might  lawfully  have  met 
there  to  perform  religious  worship,  which,  it  is  supposed,  they 
did  in  svnagogues,  high  places,  and  groves,  that  were  appointed 
for  that  purpose  :  thus  then  they  met  together  for  religious  wor- 
ship in  other  places  besides  the  synagogues. 

Again,  we  read,  in  the  New  Testament,  that  Paul  went,  oil 
the  Sabbath  day,  out  of  the  city  of  Philippi,  by  a  river-side^ 
where  praiier  was  xvont  to  be  made.  Acts  xvi.  13.  where  he  also 
.  preached  the  word  by  which  Lydia  was  converted  ;  this  some 
think  to  be  one  of  those  places  where  they  resorted  for  prayer, 
and  other  public  worship  :  and  others  suppose,  that  the  place 
mentioned  in  the  gospel,  which  our  Saviour  resorted  to,  when 
it  is  said,  that  he  went  out  into  a  mountain  to  pray,  and  con^ 
tijiued  all  night  in  prayer  to  God,  Luke  vi.  12.  ought  to  be  ren- 
dered, in  that  pariicular  place  where  prayer  was  wont  to  be 
made  to  God.*  But  the  Greek  words  may  as  well  be  rendered 
as  they  are  in  our  translation  ;  and  then  it  has  no  respect  to  an) 
particular  place  of  prayer,  but  imports  his  retirement  to  per- 
form this  duty.  Thus  we  have  endeavoured  to  prove,  that  the 
church  of  the  Jews  had  other  places  in  v»^hich  worship  was  per- 
formed, besides  the  temple,  which  was  of  very  great  advantage 
lor  the  pi-opagating  religion  among  them.  We  might  have  far.- 
ther  proceeded  to  consider  their  church-censures,  ordained  by 
God  for  crimes  committed,  whereby  persons  were  cutoff  from 
among  their  people,  by  excommunication,  when  the  crimes  ther 
were  guilty  of  did  not  deserve  death  :  but  I  shall  not  enlarge 
any  farther  on  this  liead,  but  proceed  to  speak  concerning  the 
gospel-church,  and  so  consider, 

II.  The  metliods  taken,  in  order  to  the  first  planting  and  in- 
crease thereof,  by  the  apostle?.  When  our  Saviour  had  finished 
*  'F.T  Ti>  <trfi',rjyti  t»  ©«,  in  prosenrjia  Dti. 


S32  OF  THE  CHURCH,  VlSIBLi:  AND  INVISIULif!. 

the  Avork  of  redemption,  after  his  resurrection,  he  altered  tiK; 
form  of  the  church,  and  appointed  his  apostles  not  only  to  sig- 
nify this  to  the  world,  but  to  be  instruments  in  erecting  this 
new  church.  We  have  before  considered  these  apostles  as  quali- 
fied to  be  witnesses  to  Christ's  resurrection,  and  also  as  having 
received  a  commission  from  him  to  preach  the  gospel  to  all 
nations,  and  an  order  to  tarry  at  Jerusalem  till  they  received 
those  extraordinary  gifts  from  the  Hol}^  Ghost,  that  were  ne- 
cessary for  their  performing  the  work  they  were  to  engage  in'. 
Now,  pursuant  hereunto,  they  all  of  them  resided  at  Jerusa- 
lem ;  and,  a  few  days  after  Christ's  ascension  into  heaven,  the 
Holy  Ghost  was  poured  upon  them  on  the  day  of  Pentecost^ 
Acts  ii.  1,  2.  upon  which,  they  immediately  began  to  exercise 
their  public  ministry  in  that  city,  in  which  they  had  the  advan- 
tage of  publishing  the  gospel  to  a  numerous  concourse  of  peo- 
ple, who  resorted  thither,  from  various  parts  of  the  world,  in 
■which  the  Jews  were  dispersed,  to  celebrate  that  festival.  Some 
suppose,  that  there  was  a  greater  number  gathered  together  in 
that  city,  than  Avas  usual,  it  being  one  of  those  three  feasts  to 
which  the  Jews  resorted  from  all  parts  of  the  land :  though  a 
learned  writer*  supposes,  that  the  Jews  were  not  obliged  to 
come  to  this  feast  from  other  nations ;  neither  were  they,  that 
came  there,  said,  as  these  are,  to  dwell  at  Jerusalem  ;  therefore 
he  thinks  that  that  which  brought  them  here  from  the  several 
parts  of  the  world,  was  the  expectation  which  the  Jews,  gene- 
rally had,  that  tht;  Messiah  would  appear,  and  erect  a  tempo- 
ral kingdom,  and  that  Jerusalem  was  the  place  where  he  would 
iix  his  throne,  and  therefore  they  would  be  there  to  wait  on 
liim,  and  share  the  honours  they  expected  from  him. 

But,  whatever  occasion  brought  them  here,  it  was  a  season- 
able opportunity  for  the  gospel  first  to  be  preached ;  and  ac- 
cordingly Peter  preached  his  first  sermon  to  a  multitude  that 
were  gathered  together,  and  therein  exercised  the  gift  of 
tongues,  by  which  means  his  discourse  was  not  only  under- 
stood by  men  of  different  languages ;  but  they  had  herein  a" 
plain  proof  that  he  was  under  the  inspiration  of  the  Holy 
Ghost;  and  he  takes  occasion  to  improve  this  amazing  dispen- 
sation of  providence,  by  telling  them  that  it  was  an  accomplish- 
ment of  what  had  been  before  predicted  by  the  prophet  Joels 
and  then  he  preached  Christ  to  them,  declaring  that  he,  and  the 
rest  of  the  apostles,  were  all  witnesses  that  God  raised  him  fron\ 
the  dead,  and  exalted  him  by  his  right-hand,  and  that,  pursu- 
ant hereunto,  this  extraordinary  gift  of  the  Holy  Ghost  M-as 
conferred  on  them. 

The  success  of  his  first  sermon  was  very  remarkable ;  for 
there  were  added  to  the  church,  as  the  first-fruits  of  his  mini?- 
*   Sr?  Lijhtfoat  on  ^cts  1:.  5.   Vol  I  page  751,  T^^Q- 


OF  THE  CHURCH,    VISIBLE  AND  INVISIBLE.  53p 

try,  three  thousand  souls^  ver.  41,  47.  We  also  read,  that  the 
Xord  added  daily  to  the  church  such  as  should  be  saved;  arid, 
soon  after  this  it  is  said,  that  the  number  of  the  men^  of  whoitx. 
the  church  consisted,  was  about  Jive  thousand^  chap.  iv.  4.  i. 
very  large  and  numerous  chiuxh,  meeting,  as  is  more  than  pro- 
bable, in  the  same  city,  where  we  must  conclude,  that  they  fixed 
their  abode,  rather  than  that  they  returned  to  the  respective 
places  from  whence  they  came,  that  they  might  have  an  oppor- 
tunity to  sit  under  the  sound  of  the  gospel,  which  was,  at  that 
time,  preached  no  where  else  ;  and  that  which  makes  this  more 
probaWe,  may  be  inferred  from  the  method  taken  tor  their  sub-? 
sistence  in  the  world ;  there  would  have  been  no  occasion  for 
those  who  had  possessions  to  sell  them,  and  dispose  of  the  price 
thereof  to  supply  the  exigences  of  their  fellow-njembers,  had 
they  not  removed  their  habitations,  and  forsook  all  for  the  sake 
of  the  gospel. 

This  church  had  wonderful  instances  of  the  presence  of  God 
r.mong  them,  which  did  more  than  compensate  for  the  loss  they 
must  be  supposed  to  sustain,  as  to  their  secular  affairs.  "We 
read,  for  some  after  this,  of  little  else  but  success  attending  the 
gospel,  and  persecutions  rair-:ed  by  the  Jevv's  against  it,  M'hich 
rather  tended  to  their  own  shame  and  confusion,  than  the  ex- 
tirpating of  it ;  and  when  they  so  far  prevailed,  at  length,  that, 
after  the  death  of  Stephen,  the  first  martyr,  a  new  persecution 
^was  begun,  by  the  instigation  of  Saul,  (as  yet  not  converted  to 
the  faith)  the  consequence  hereof  being  the  scattering  of  this 
church  throughout  the  regions  of  fudea  and  Safiiaria,  chap, 
yiii.  1.  this  was  ordered  for  the  furtherance  of  the  gospel,  for 
wherever  they  came,  they  preached,  and  many  believed :  but 
the  apostles,  at  the  same  time,  obeying  the  order  that  was  be- 
fore given  them,  continued  at  Jerusalem,  chap.  i.  4.  and  there 
still  remained  a  church  in  that  city  sitting  under  their  ministry. 
This  was  wisely  ordered,  by  the  providence  of  God,  not  only 
as  an  accomplishment  of  those  predictions  that  respected  the 
gospel's  first  being  sounded  from  thence,  but  that,  in  this 
church,  a  sufHcient  number  might  be  trained  up  for  the  exer- 
cise of  the  ministry  in  other  pUices,  when  there  should  be  oc- 
tasion  for  it ;  and,  in  order  hereto,  they  had  some  advan- 
tages Avhich  fto  schools  of  learning  could  afford  them,  for 
tliey  had  the  extraordinary  gifts  of  the  Holy  Ghost.  Here  it 
was  that  the  prophets  and  evangelists  were  first  raised  up,  be- 
ing immediately  taught  by  God.  This  was  the  first  scene  of 
the  gospel-church.  Here  it  continued  till  the  apostles  were  or- 
dered, by  the  Holy  Ghost,  to  travel  into  those  parts  of  the 
world,  in  which,  by  his  direction,  their  ministry  was  to  be  ex- 
ercised :  the  greatest  part  of  tliein  were  ordered  to  those  pla- 
ces, where  some  of  the  Jews  resided ;  bkit  Paul  was  ordained. 

Vol..  11.  ;l  Y 


SM  OF  THE  CHURCH,    VISIBLE  AiVn  INVISIBLE. 

to  exercise  his  ministry  among  the  Gentiles.  Accordingly  wt 
read,  that  the  HoUj  Ghost  said.  Separate  me  Barnabas  and  Saul, 
for  the  work  whereunto  I  have  called  them.  Acts  xiii.  2.  This 
divine  command  thty  immediately  obeyed ;  and  then  we  read 
of  churches  erected  in  various  parts  of  the  world  by  his  minis- 
try, who  is  styled,  1  he  apostles  of  the  Gentiles. 

There  are  several  things  observable  in  the  exercise  of  his 
ministry : 

1.  Wherever  he  came  he  preached  the  gospel,  and  confirm- 
ed it  by  miracles,  as  occasion  served ;  and  this  was  attended 
with  such  wonderful  success  and  expedition,  that,  without  a 
remarkable  hand  of  providence  going  along  with  him,  the  mul- 
titudes that  were  converted  by  his  ministry,  exceeded  not  only 
what  might  be  clone  by  one  man,  in  the  compass  of  his  life,  but 
several  ages  of  men.  At  one  time  we  read  of  him  exercising 
his  ministry  from  Jerusalem,  round  about  to  Illyricum,  Rom. 
XV.  19.  at  other  times,  in  several  parts  of  Asia  Minor;  then 
in,  Spain,  and  at  Rome,  and  some  parts  of  Greece,  ver.  28.  so 
that,  wherever  he  came,  his  ministry  was  attended  with  won- 
derful success,  as  the  Roman  emperor  says,  I  came,  I  saxv,  I 
conquered. 

2.  When  the  apostle  had,  by  the  success  of  his  ministry,  pre- 
pared fit  materials  for  a  church,  inasmuch  as  it  would  take  up 
too  much  of  his  time  to  reside  among  them  till  they  were  pro- 
vided with  a  pastor,  and  other  officers,  which  were  necessary 
to  carry  on  the  work  that  was  begun  in  it^  he  sent  for  one  of 
the  Evangelists,  who,  as  was  before  observed,  were  fitted  for 
this  service,  by  those  extraordinary  gifts,  which  they  had  re- 
ceived, while  they  continued  in  the  church  at  Jerusalem.  The 
office  of  these  evangelists  seems  to  have  been  principally  this ; 
that  they  were  to  set  in  order  the  things  that  xoere  -wanting,  or 
left,  by  the  apostles  to  be  done,  and  ordain  elders  in  every  city, 
as  the  apostle  Paul  intimates,  when  giving  this  charge  to  Titus, 
1'itus  i.  5.  who  appears  to  have  been  an  Evangelist,  particular- 
ly ordained  to  minister  to  him,  to  build  upon  the  foundation  he 
had  laid.  These  evangelists  appear  to  have  had  all  the  qualifi^ 
cations  for  the  ministry  that  the  apostles  had,  excepting  what 
respected  their  having  seen  Jesus,  whereby  they  were  qualified 
to  be  witnesses  of  his  resurrection ;  and  they  continued  till  they 
had  performed  that  part  of  their  work,  in  settling  pastors,  and 
other  officers  in  churches ;  and  then  they  were  ready  to  obey 
another  call,  to  succeed  the  apostles  in  some  other  places,  and 
so  perform  the  same  work  there. 

3.  While  the  apostles  v^^ere  thus  concerned  for  the  gathering 
and  building  up  of  churches,  and  were  assisted  herein  by  the 
evangelists,  there  was  a  continual  intercourse  between  them 
and  those  chiuxhes,  whose  first  rise  was  owing  to  the  success 


0¥  TlIK  CTTURCir,    VISIBLE  AND  INVISIBLE.  o35 

of  their  ministn-.  Accordingly  they  conversed  with  them  by 
epistles ;  some  of  which  they  received  by  the  inspiration  of 
the  Holy  Ghost,  as  designed  to  be  a  rule  of  the  churches  faith 
in  all  succeeding  ages.  Some  of  these  epistles  were  written  by 
other  apostles,  but  most  of  them  by  Paul,  Phil.  ii.  19.  who 
sometimes  desires  to  /i?iozu  their  state ;  at  other  times,  he  in- 
forms them  of  his  oxvtiy  and  the  opposition  he  met  with ;  or 
the  success  of  his  ministry,  the  persecution  he  was  exposed  to 
for  it,  Coloss.  iv.  7.  2  Cor.  i.  8.  1  Cor.  xvi.  9.  and  the  neces- 
sity of  the  churches,  which  required  their  contribution  for  their 
support;  and  therein  he  often  enlarges  on  those  important 
truths,  which,  had  he  been  among  them,  would  have  been  the 
subject  of  his  ministry.  This  was  necessary  to  strengthen  their 
hands  and  encourage  them  to  persevere  in  that  faith  which 
they  made  profession  of. 

And  to  this  we  may  add,  that  there  were,  upon  several  oc- 
casions, messengers  sent  from  the  churches  to  the  apostle,  to 
inform  him  of  their  state,  to   transmit   to  him  those  contribu- 
tions which  were  necessary  for  the  relief  of  other  churches,  and 
to  give  him  that  countenance,  encouragement,  and  assistance, 
that  his  necessities  required ;  and  some  of  these  were  very  ex- 
cellent persons,  the  best  that  could  be  chosen  out  of  the  church 
for  that  service.     The  apostle  calls   some  of  them,   The  mes: 
sengcrs  of  the  churches^  and  the  glory  of  Christ,  2  Cor.  viii. 
23.  which  is  an  extraordinary  character.     Some  think,  he  in- 
tends hereby  that  they  were  the  messengers  of  those  churches, 
which   churches  are   the  glory  of  Christ,  that   is,  the  seat  in 
which  he  displays  his  glory ;  others  suppose,  that  he  calls  these 
messengers,  the  glory  of  Christ,  as  they,   by  their  wise  and 
faithful  conduct,  promoted  his  glory,  which  was  not  dependent 
on  it,  but  illustrated  thereby.     Sometimes  they  were  ministers 
of  churches,  sent  occasionally  on  these  errands  :  thus  Epaphro- 
ditus  was  a  messenger  and  minister  of  the  church  at  Philippi, 
Phil.  ii.  25.  and  Onesiphorus  was   sent  to  strengthen  and  en- 
courage the  hands  of  the  apostle,  when  he  was  a  piisoner  at 
Rome,  whom  he  speaks  of  with  great  aifection,  when  he  says, 
He  sought  me  out  diligently,  and  found  me,  and  -was  not  asham" 
ed  of  my  chain,  2  Tim.  i.  16,  17.     These  were  very  useful  per- 
sons to  promote  the  interest  of  Christ,  which  was  carrying  on 
by  the  apostle,  though  it  docs  not  appear  that  this  was  a  stand- 
ing office  in  the  church,  their  service  being  only  occasional. 
Thus  we  have  considered  the  apostle,  as  engaged  in  gathering 
and  building  up  churches,  in   such  a  way,  as  was  peculiar  to 
them  in  the  ilrst  age  of  the  gospel. 

III.  We  shall  now  proceed  to  speak  concerning  that  state 
and  government  of  the  church,  that  was  designed  to  continue 
longer  than  the  apostolic  age,  and  is  a  rule  to  the  churches  of 


536  or  THE  eilURCH,    VISIBLE  AND  INVISIBLE. 

Christ  in  our  day.  We  have  before  considered  the  evangelists 
as  succeeding  the  apostles,  in  appomting  officers  over  churches, 
directing  them  to  ht  persons,  that  might  be  called  to  this  ser- 
vice, and  instructing  them  how  they  should  behave  themselves 
in  chat  relation;  which  was  necessary,  in  that  they  were  not  to 
expect  such  extraordinary  assistances  from  the  Spirit  of  God, 
as  the  apostles  and  the  evangelists  had  received,  any  more  than 
pastors,  and  other  church-officers  are  to  expect  them  in  our 
day  ;  which  leads  us  to  consider  the  nature,  constitution,  and 
government  of  the  churches  of  Christ,  in  all  the  ages  thereof. 
And, 

1.  What  we  are  to  understand  by  a  particular  church,  and 
what  is  the  foundation  thereof.     A  church  is  a  number  of  vi- 
sible professors,  called  to  be  saints,  or,  at  least,  denominated, 
and,  by  a  judgment  of  charity,  esteemed  to  be  saints;  united 
together  by  consent,  in  order  to  their  having  communion  with 
bne  another;  and   testifying  their   subjection   to   Christ,  and 
hope   of  his  presence  in   all  his  ordinances ;  designing  hereby 
to  glorify   his  name,  propagate  his  gospel  and  interest  in  the 
world,  and  promote  their  mutual  edification  in  that  holy  faith, 
which  is   foimded   on  the   scripmre  revelation;  and   in  order 
hereunto  they  are  obliged  to  call  and  set  over  them  such  pas- 
tors, and   other  officers,  as  God  has  qualified  for  that  service, 
to  be  helpers  of  their  faith,  and  to  endeavour  to  promote  their 
order,  whereby   the   great  and  valuable   ends  of  the  church- 
communion  may   be  answered,  and  God  therein  be  glorified. 
This  description   of  a  particular  church   is  agreeable  to,  and 
founded  on  scripture,  as  may  be  easily  made  appear,  by  refer- 
ring to  several   scriptures  in  the  New  Testament,  relating  to 
this  matter.     Accordingly  we  read  that  the  members  of  Christ 
are  characterized  as  saints  by  calling,  or  called  to   be  saints^ 
Rom.  i.  7-  and  the  churches  in  Macedonia  are  said  to  give  their 
own  selves  to  the  Lord  and  to  the  apostles^  by  the  will  of  God^ 
2  Cor.  viii.  5.  to  sit  under  their  ministrv,  and  follow  their  di- 
rections, so  far  as  they  imparted  to  them  the  mind  of  Christ, 
and  might  be  helpers   of  their  faith  and  order,  to   his  glory ; 
and  we  read  of  their  professed  subjection  unto   the  gospel  of 
Christy  chap.  ix.  13.  and  the  church  at  Ephesus  is  farther  des- 
cribed, as  built  upon  the  foundation  of  the  apostles  and  prophets^ 
namely,  the  doctrines  laid  down  bv  them,  as  the  only  rule  of 
faith  and  obedience,  Jesus  Christ  himself  being  the  chief  cor- 
ner-stone.   And  as  to  what  respects  their  duty  towards  one  an- 
other, they  are  farther  said  to  build  up  themselves  in  their  most 
holufaith^  and  to  keep  themselves  in  the  love  of  God^  that  is,  to 
do   every  thing  by  the  divine  assistance,  that  is  necessarv  in 
brd'.'r  thereunto,  looking  for  the  mercy  of  our  Lordfesus  Christ 
nnto  eternal  life,  Jude,  ver.  20,  21.  or,  as  it  is  said  elsewhere, 


OF  THE  CHURCH,   VISIBLE  AND  INVISIBLE.  3^7 

to  consider  one  another^  to  provoke  imto  love^  and  to  goodworks^ 
not  forsaking  the  assembling  of  themselves  together^  Heb.  x.  24, 
25.  inasmuch  as  this  is  an  instituted  means  for  the  answering 
of  that  great  end.  Many  other  scriptures  might  have  been 
brought  to  the  same  purpose,  tending  to  prove  and  illustrate 
the  description  of  a  gospel-church,  as  above-mentioned. 

But  this  may  be  also  evinced,  in  a  method  of  reasoning  from, 
the  laws  of  society,  as  founded  on  the  law  of  nature,  and  ap- 
plied to  a  religious  society,  'svhich  takes  its  rise  from,  and  is 
built  on  divine  revelation ;  and,  in  order  hereunto,  we  shall  lay 
4own  the  following  propositions. 

(1.)  It  is  agreeable  to  the  law  of  nature,  and  the  whole  ten- 
or of  scripture,  that  God  should  be  glorified  by  social  w  orship, 
and  that  all  the  members  of  these  worshipping  societies  should 
endeavour  to  promote  the  spiritual  interest  of  one  another. 
Man  is,  by  the  excellency  of  his  nature,  fitted  for  conversa- 
tion, and,  by  his  relation  to  others,  who  have  the  same  capa- 
cities and  qualifications,  obliged  hereunto;  and,  as  the  glory 
of  God  is  the  end  of  his  being,  it  ought  to  be  the  end  of  all 
those  intercourses,  which  we  have  with  one  another ;  and,  as 
divine  worship  is  the  highest  instance  of  our  glorifying  God,  so 
we  are,  as  intelligetit  creatures,  obliged  to  w*orship  him  in  a 
«ocial  way. 

(2.)  It  is  the  great  design  of  Christianity  to  direct  us  how 
this  social  worship  should  be  performed  by  us  as  Christians, 
paying  a  due  regard  to  the  gospel,  and  the  glory  of  the  d^^ me 
perfections,  as  displayed  therein,  which  is  the  subject-matter 
of  divine  revelation,  especially  that  part  thereof  from  whence 
the  laws  of  christian  society  are  taken. 

(3.)  They  who  have  been  made  partakers  of  the  grace  of  God, 
are  obliged,  out  of  gratitude  to  him,  the  Author  thereof,  to  pro- 
claim his  glory  to  the  world;  and  as  the  experience  thereof,  and 
the  obligations  persons  are  laid  imder  hereby,  is  extended  to 
others,  as  well  as  ourselves ;  so  all,  who  are  under  like  engage- 
ments, ought  to  be  helpers  of  the  faith  and  joy  of  each  other, 
and  to  promote  their  mutual  edification  and  salvation ;  and,  that 
this  may  be  done, 

(4.)  It  is  necessary  that  they  consent,  or  agi-ee,  to  have  c©m- 
munion  with  one  another  in  those  duties  in  which  they  express 
their  subjection  to  Christ,  and  desire  to  wait  on  him  together 
in  all  his  holy  institutions. 

(5.)  The  rule  for  their  direction  herein,  is  contjuned  in  scrip- 
ture, which  sets  forth  the  Mediator's  glory,  as  King  of  saints; 
gives  a  perfect  directory  for  gospel  worship,  and  encourage- 
ment to  hope  for  his  presence  therein,  Avhereby  it  may  be-at- 
fended-with  its  deslreci  success. 


538  or  THE  CHURCH,    VISIBLE  AND  INVISIBLE. 

(6.)  Since  Christ,  in  scripture,  has  described  some-  persons 
as  qualified  to  assist  and  direct  us  in  this  matter,  as  well  as 
called  them  to  this  service,  it  is  necessary  that  these  religious 
societies  should  choose  and  appoint  such  to  preside  over  them, 
who  are  styled  pastors,  after  his  own  heart,  that  may  feed  them 
with  knowledge  and  understanding,  whereby  his  ordinances 
may  be  rightly  administered,  and  the  ends  of  church-commu- 
nion answered,  to  his  glory,  and  their  mutual  advantage. 

In  this  method  of  reasoning,  the  constitution  of  churches 
appears  to  be  agreeable  to  the  law  of  nature  :  nevertheless,  we 
are  not  to  suppose  with  the  Erastians,  and  others,  that  the 
church  is  wholly  founded  on  the  laws  of  civil  society,  as  though 
Christ  had  left  no  certain  rule  by  which  it  was  to  be  governed, 
besides  those  that  are  common  to  all  societies,  as  an  expedi- 
ent to  maintain  peace  and  order  among  them ;  for  there  are 
other  ends  to  be  answered  by  church-communion,  which  arc 
more  immediately  conducive  to  the  glory  of  Christ  and  the  pro- 
moting revealed  religion,  which  the  law  of  nature,  and  those 
laws  of  society,  which  are  founded  thereon,  can  give  us  no  di- 
rection in.  It  is  a  great  dishonour  to  Christ,  the  King  and 
Head  of  his  church,  to  suppose  that  he  has  left  it  without  a 
rule  to  direct  them,  in  what  respects  the  communion  of  saints; 
as  much  as  it  would  be  to  assert  that  he  has  left  it  without  a 
rule  of  faith.  If  God  was  so  particular  in  giving  directions 
concerning  every  part  of  that  worship  that  was  to  be  perform- 
ed in  the  church  before  Christ's  coming,  so  that  they  are  not, 
on  pain  of  his  highest  displeasure,  to  deviate  from  it,  certain- 
ly we  must  not  think  that  our  Saviour  has  neglected  to  give 
these  laws,  by  which  the  gospel-church  is  to  be  governed, 
which  are  distinct  from  what  arc  contained  in  the  law  of  na- 
ture. 

And,  from  hence,  it  may  be  inferred,  that  no  church,  or 
religious  society  of  Christians,  has  power  to  make  laws  for  its 
own  government,  in  those  things  that  appertain  to,  or  are  to 
be  deemed  a  part  of  religious  worship :  I  don't  say  a  church 
has  no  power  to  appoint  some  discretionary  rules  to  be  observ- 
ed by  those  who  are  of  the  same  communion,  provided  they 
are  kept  within  due  bounds,  and  Christ's  Kingly  office  be  not 
hereby  invaded.  There  is  a  very  great  controversy  in  the 
world,  about  the  church's  poAver  to  decree  some  things  that  are 
styled  indifferent ;  but  persons  are  not  generally  agreed  in  de- 
termining what  they  mean  by  indifferent  things.  Some  hereby 
understand  those  rites  and  ceremonies  that  are  used  in  religi- 
ous matters,  which  they  call  indifferent,  because  they  are  of 
less  importance;  whereas, by  being  made  terms  of  communion, 
they  cease  to  be  indifferent;  and  whether  they  are  of  greater  or 
less  importance,  yet  if  they  respect  a  necessary  mode  ef  wor 


or  THE  CHURCH,    VISIBLE  AND   INVISIBLE.  53^ 

ship,  conducive  to  the  glory  of  God,  so  that  hereby  he  is  mouc 
honoured  than  he  would  be,  by  the  neglect  of  it,  this  is  to  car- 
ry the  idea  of  indift'erence  too  far,  and  to  extend  the  power  of 
the  church  beyond  its  due  bounds  :  for  as  the  terms  of  com- 
munion are  only  to  be  fixed  by  Christ,  and  the  means  by  whieh 
he  is  to  be  glorified,  (which  have  in  them  the  nature  of  ordi- 
nances, wherein  we  hope  for  his  presence  and  blessing)  must 
be  sought  for  from  him;  so  the  church  has  not  power  to  or- 
dain, or  give  a  sanction  to  them,  without  his  warrant;  there- 
fore, when  we  speak  of  those  indifferent  matters,  which  the 
church  has  power  to  appoint,  we  mean  those  things  which  arc 
no  part  of  religious  worship,  but  merely  discretionary,  which 
may  be  observed,  or  not,  without  any  guilt  contracted,  or  cen- 
sure ensuing  hereupon ;  which  leads  us  to  consider, 

2.  The  matter  of  a  church,  or  the  character  of  those  per- 
sons who  are  qualified  for  church-communion.  We  have  al- 
ready considered  the  church  as  a  religious  society ;  it  is  there- 
fore necessary  that  all  the  members  thereof  embrace  the  true 
religion,  and,  in  particular,  that  they  deny  none  of  those  fun- 
damental articles  of  faith,  w  hich  are  necessary  to  salvation.  It 
is  not  to  be  supposed  that  the  members  of  any  society  have  a 
perfect  unanimity  in  their  sentiments  about  all  religious  mat- 
ters, for  that  is  hardly  to  be  expected  in  this  world  ;  but  they 
are  obliged,  as  the  apostles  says,  to  hold  the  head^  from  which 
all  the  body^  by  joints  and  bands^  having  nourishment  minister  edy 
and  knit  together^  increaseth  xvith  the  increase  of  God,  Col.  ii. 
19.  and  publicly  to  avow,  or  maintain,  no  doctrine  subversive 
of  the  foundation  on  which  the  church  is  built.  Revealed  re- 
ligion centres  in  Christ,  and  is  referred  to  his  glory,  as  Me- 
diator; therefore  every  member  of  a  church  ought  to  profess 
their  faith  in  him,  and  willingness  to  own  him,  as  their  Lord 
and  Law-giver,  and  to  give  him  the  glory  that  is  due  to  him, 
as  a  divine  Person,  and  as  one  who  is  appointed  to  execute  the 
offices  of  Prophet,  Priest,  and  King.  The  apostle  gives  a 
short,  but  very  comprehensive  description  of  those  who  arc  fit 
Tnatter  lor  a  church,  v/hen  he  saj  s.  We  are  the  circumcision 
ivhich  xvorship  God  in  the  Spirit^  end  rejoice  in  Christ  Jesus, 
and  hu'oe  no  confidence  in  the  flesh,  Phil.  iii.  3.  It  follows* 
from  hence,  that  every  religious  society  is  not  a  church;  for 
ialse  religions  have  been  propagated  among  the  Heathen,  and 
others,  in  distinct  societies  of  those  who  performed  religious 
worship ;  but  yet  they  had  no  relation  to  Christ,  and  therefore 
not  reckoned  among  his  churches. 

On  the  other  hand,  we  cannot  determine  concerning  every 
member  of  a  particular  church,  that  his  heart  is  right  with  God; 
tor  that  is  a  prerogative  that  belongs  only  to  the  Searcher  ol 
hearts;  it  is  the  external  profession  that  is  eur  rule  of  judg- 


540  Ol    TKK  CMURCII,    VISIBLE  A.SiU  iAVISlBLE. 

ing.  All  are  not  in  a  state  of  salvation,  who  are  church-mcm» 
bars;  as  the  apostle  says,  They  are  not  all  Israel  xvhich  are  of 
Israel^  Rom.  ix.  6.  He  makes  a  distinction  between  a  real 
subjection  unto  Christ  by  faith,  and  a  professed  subjection  to 
him  :  as  he  says,  concerning  the  church  of  the  Jews,  He  is  not 
a  Jexv  xuhich  is  one  outxvardhj^  neither  is  that  circumcision 
which  is  outward  in  the  jiesh  ;  but  he  is  a  Jexv  which  is  one  in^ 
Tvardly^  and  circumcision  is  that  of  the  heart  in  the  Spirit^  and 
not  in  the  letter^  whose  praise  is  not  ofnien^  but  ofGod^  chap. 
ii.  28,  29.  nevertheless,  they  were  all  church-members,  pro- 
fessedly or  apparently  devoted  to  God.  Concerning  such,  we 
are  bound,  by  a  judgment  of  charity,  to  conclude,  that  they 
are  what  they  profess  themselves  to  be,  till  their  conversation 
plainly  gives  the  lye  to  their  profession.  The  visible  church  is 
compared  to  the  net^  that  had  g-ood  and  bad  fish  in  it,  Matt^ 
xiii.  47.  or  to  the  great  hoiise^  in  which  are  vessels  of  various 
kinds;  so7-ne  to  honour^  and  some  to  dishonour^  2  Tim.  ii.  20. 
some  fit  for  the  master's  use,  others  to  be  broken,  as  vessels 
ruherein  is  no  pleasure^  Jer.  xxii.  28.  some  are  sincere,  others 
hypocrites  :  nevertheless,  till  their  hypocrisy  is  made  manifest, 
they  are  supposed  to  be  fit  matter  for  a  church. 

3.  We  are  now  to  consider  the  form,  or  bond  of  union, 
whereby  they  are  incorporated  into  a  society,  and  sO  denomi- 
nated a  church  of  Christ.  It  is  neither  the  profession  of  faith, 
nor  a  conversation  agreeable  thereunto,  that  constitutes  a  per- 
son a  member  of  a  particular  church ;  for,  according  to  the  laws 
of  societ}',  there  must  be  a  mutual  consent  to  walk  together,  to 
have  communion  one  with  another  in  all  the  ordinances  which 
Christ  has  established.  As  the  materials,  of  which  a  building- 
consists,  do  not  constitute  that  building,  unless  they  are  cemen- 
ted and  joined  together;  so  the  union  of  professing  Christians, 
whereby  they  are  joined  together,  and  become  one  body,  by 
mutual  consent,  is  necessary  to  constitute  them  a  church,  as 
much  as  their  professed  subjection  to  Christ  to  denominate 
them  a  church  of  Christ.  Hei-eby  they  become  a  confederate 
body ;  and  as  every  one,  in  a  private  capacity,  was  before  en- 
gaged to  perform  those  duties  which  are  incumbent  on  all  men, 
as  Christians,  now  they  bring  themselves,  pursuant  to  Christ's 
appointment,  under  an  obligation  to  endeavour,  by  the  assist- 
ance of  divine  grace,  to  walk  becoming  the  relation  they  stand 
in  to  each  other ;  or,  as  the  apostle  expresses  himself.  Building- 
lip  themselves  on  their  most  holy  faith^  Jude,  ver.  20.  whereby 
the  ends  of  Christian  society  may  be  answered,  and  the  glory 
of  Christ  secui-ed ;  and  they  have  ground  to  expect  his  presence 
in  waiting  on  him  in  all  his  holy  institutions.  By  this  means 
they,  who  were  before  considered  as  fit  matter  for  it,  are  said 
tp  be  united  together,  as  a  church  of  Christ.   But,  inasmuch  a-; 


•  F  THE  CHURCH,    VISIBLE  ANB  INVISIBLE.  541 

this  principally  respects  the  foundation,  or  erection  of  churches, 
there  are  other  things  necessary  for  their  increase,  and  the 
maintaining  that  purity,  which  is  the  glory  thereof,  and  there- 
by preventing  their  contracting  that  guilt  which  would  other- 
wise ensue ;  which  leads  us  to  consider, 

4.  The  power  which  he  has  given  them,  and  the  rules  which 
he  has  laid  down,  which  are  to  be  observed  by  them  in  the  ad- 
mission to,  and  exclusion  of  persons  from  church-communion. 
And, 

(1.)  As  to  what  respects  the  admission  of  members,  that 
may  fill  up  the  places  of  those,  whose  relation  to  them  is  dis- 
solved by  death.  Here  we  must  consider,  that  it  is  highly  rea- 
sonable that  they  should  have  all  the  satisfaction  that  is  neces- 
sary, concerning  the  fitness  of  those  for  it,  who  are  to  be  ad- 
mitted into  church-communion ;  and  also  enquire  what  terms, 
or  conditions,  are  to  be  insisted  on,  and  complied  with,  in  or- 
der thereunto.  We  must  not  suppose  that  these  are  arbitrary, 
or  such  as  a  church  shall  please  to  impose  ;  for  it  is  no  more 
in  their  power  to  make  tei-ms  of  communion,  than  it  is  to  make 
a  rule  of  faith,  or  worship.  In  this,  a  church  differs  from  a  ci- 
vil society,  where  the  terms  of  admission  into  it  are  abitrary, 
provided  they  do  not  interfere  with  any  of  the  laws  of  God,  or 
man  :  but  the  terms  of  Christian  communion  are  fixed  by 
Christ,  the  Head  of  his  church ;  and  therefore  no  society  of 
men  have  a  right  to  make  the  door  of  admission  into  their  own 
communion  straighter  or  wider  than  Christ  has  made  it. 

This  is  a  matter  in  which  some  of  the  reformed  churches 
differ  among  themselves,  though  the  dissention  ought  not  to 
arise  so  high  as  to  cause  any  alienation  of  affection,  or  any  de- 
gree of  uncharitableness,  so  as  to  occasion  any  to  think,  that 
because  they  do  not,  in  all  things,  agree,  as  to  this  matter, 
therefore  they  ought  to  treat  one  another  as  those  who  hold 
the  head,  and  are  designing  to  advance  the  interest  of  Christ, 
in  the  various  methods  they  are  pursuing,  in  order  thereunto. 
1  think  it  is  allowed,  by  most  of  the  churches  of  Christ,  at  least 
those  who  suppose  that  persons  have  no  right  to  church-com- 
munion, without  the  consent  of  that  particular  society,  of  which 
any  one  is  to  be  made  a  member,  that  nothing  short  of  a  pro- 
fessed subjection  to  Christ,  and  a  desire  to  adhere  to  him  in 
all  his  offices,  as  well  as  worship  him  in  all  his  ordinances,  can 
be  reckoned  a  term  of  church-communion.  For  we  suppose  the 
church  to  be  built  upon  this  foundation  ,*  and  nothing  short  of 
'  it  can  sufficiently  set  forth  the  glory  of  Christ,  as  the  Head 
thereof,  or  to  answer  the  valuable  ends  of  church-communion. 
Therefore  it  follows  from  hence,  that  as  ignorance  of  the  way 
of  salvation  by  Jesus  Christ,  disqualifies  for  church-commu- 
nion; so  do  immoralities  in  conversation,  both  of  which  df 

Vol.  II.  3  Z 


A42  OF  THE  CHURCH,    VISIBLi:  AND  INVISIBLE. 

iiominate  a  person  to  be  alienated  from  the  life  of  God,  a  stran^ 
ger  to  the  covenant  of  promise,  and  in  subjection  to  Satan,  the 
god  of  this  world,  which  is  inconsistent  with  a  pi-ofessed  sub- 
■^ection  to  Christ*  Therefore  a  mind  rightly  informed  in  the 
great  doctrines  of  the  gospel,  with  a  conduct  of  life  answerable 
thereunto,  is  to  be  insisted  on,  as  a  term  of  church-communion. 

But  that  in  which  the  sentiments  of  men  are  different,  is  with 
Jrespect  to  the  way  and  manner  in  which  this  is  to  be  rendered 
visible,  and  whether  some  things  that  are  nierely  circumstan- 
tial, are  to  be  insisted  on,  as  terms  of  communion. 

1st,  As  to  the  former  of  these.  That  those  qualifications, 
which  are  necessan/  to  church-communion,  ought  to  be,  some 
way  or  other,  made  visible,  this  is  taken  for  granted  by  many 
nn  both  sides ;  and,  indeed,  without  it  the  chmxh  could  not  be 
called  visible,  or  a  society  of  such  as  profess  the  true  religion, 
and,  together  with  it,  their  subjection  to  Christ.  And,  this,  in 
a  more  especial  manner,  must  be  made  known  to  them,  who 
are  to  hold  communion  with  them,  as  called  to  be  saints ;  which 
cannot,  from  the  natui-e  of  the  thing,  be  done,  unless  it  be,  some 
way  or  other  made  to  appear.  If  it  be  said,  that  there  is  no  oc- 
casion for  this  to  be  explicit,  or  the  profession  hereof  to  be  made 
any  otherwise,  than  as  their  relation  to  a  church  denominates 
them  to  be  visible  professors ;  this  is  only  a  presumptive  evi- 
dence that  they  are  so,  and  does  not  sufficiently  distinguish 
them  from  the  world,  especially  from  that  part  of  it,  which 
Inakes  an  outw^ird  shew  of  religion,  and  attend  on  several 
branches  of  public  worship.  This  is  certainly  very  remote  from 
the  character  given  of  all  those  churches  which  we  have  an  ac- 
count of  in  the  New  Testament,  concerning  some  of  whom  the 
apostle  says,  that  their  faith  was  not  only  known  to  that  parti- 
-cular  society  to  which  they  belpnged,  but  it  was  spread  abroad, 
or  spoken  of,  throughout  the  whole  xvorld,  1  Thes.  i.  8.  com- 
pared with  Rom.  i.  8.  This  it  could  never  have  been,  if  they, 
who  were  more  immediately  concerned  to  know  it,  had  receiv- 
ed no  other  conviction  than  what  is  the  result  of  their  joining 
with  them  in  some  external  acts  of  worship. 

And  it  may  also  be  inferred,  from  what  is  generally  allowed, 
by  those  who  explain  the  nature  of  the  Lord's  supper,  which  is 
a  church-ordmance,  and  lay  down  the  qualifications  of  those 
who  are  deemed  fit  to  partake  of  it ;  particularly  that  they  are 
under  an  obligation  to  examine  themselves,  not  only  concern- 
ing their  knowledge  to  discern  the  Lord's  body,  but  their  faith 
to  feed  on  him,  their  repentance,  love,  and  new  obedience, 
trusting  in  his  mercy,  and  rejoicing  in  his  love ;  and  they  as- 
seft  the  necessity  of  their  renewing  the  exercise  of  those  gra- 
•ces,  which  may  render  them  meet  for  this  ordinance.*  And 
•    Sec  Que^t.  CLJX  CLXXIV 


OF  THE  CHURCH,    VISIBLE  AND  INVISIBLE.  543 

this  is  consonant  to  the  practice  of  many  of  the  reformed 
churches,  who  will  not  admit  any  into  their  communion,  with- 
out receiving  satisfaction,  as  to  their  having  these  qualifications 
for  this  ordinance.  And,  since  the  matter  in  controversy  with 
them  principally  respects  the  manner  in  which  this  is  to  be  gi- 
ven, and  the  concern  of  the  church  herein,  we  may  take  occa- 
sion to  infer,  from  hence,  that  there  is  the  highest  reason  that 
the  church  should  receive  satisfaction,  as  well  as  those  who 
preside  over  it;  inasmuch  as  they  are  obliged,  in  conscience,  to 
have  communion  with  them,  and  reckon  them  among  the  num- 
ber of  those  who  have  been  made  partakers  of  the  grace  of 
Christ,  which  they  cannot  well  be  said  to  do,  unless  this  be, 
some  way  or  other,  made  visible  to  them ;  which  leads  us  to 
consider, 

2dlij,  The  manner  in  which  this  profession  is  to  be  made 
visible,  namely,  whether  it  is  to  be  done  by  every  one  in  his 
own  person ;  or  a  report  hereof  by  another  in  his  name,  may 
be  deemed  sufHcient.  This  I  can  reckon  no  other  than  a  cir- 
cumstance ;  and  therefore  one  of  these  ways  is  not  so  far  to  be 
insisted  on,  as  that  a  person  should  be  denied  this  privilege, 
(whose  qualifications  for  it  are  not  be  questioned)  because  he 
is  unwilling  to  comply  with  it,  as  thinking  that  the  main  end 
designed  thereby  may  be  as  effectually  answered  by  the  other. 
If  a  person  be  duly  qualified,  as  the  apostle  says  concerning 
Timoth}',  to  7}iake  a  good  profession  before  many  witnesses^ 
1  Tim.  vi.  12.  and  this  may  not  only  have  a  tendency  to  an- 
swer the  end  of  giving  satisfaction  to  them,  but  be  an  expe- 
dient, in  an  uncommon  degree,  to  promote  their  edification ;  if 
he  have  something  remarkable  to  impart,  and  desire  to  bear 
his  testimony  to  the  grace  of  God,  which  he  has  experienced, 
in  his  own  person,  and  thereby  to  induce  others  to  join  with 
him  in  giving  him  the  glory  of  it,  there  is  no  law  of  God,  or 
nature  that  prohibits,  or  forbids  him  to  do  it;  nor  ought  this  to 
be  censured,  as  though  it  could  not  be  done,  without  its  being 
liable  to  the  common  imputation,  as  though  pride  must  be  the 
necessary  inducement  leading  him  thereunto ;  for  that  is  such 
an  instance  of  censure  and  repi-oach,  as  is  unbecoming  Chris- 
tians, especially  when  it  is  alleged  as  an  universal  exception 
against  it.  Nevertheless,  I  am  far  fi-om  pleading  for  this,  as  a 
necessary  term  of  communion  ;  nor  do  I  think  that  a  person's 
desire  to  give  the  church  satisfaction,  in  such  a  way,  ought  al- 
ways to  be  complied  with;  since  whatever  occasion  some  may 
suppose  they  have  for  it,  all  are  not  fit  to  do  it,  in  such  a  wa}', 
as  may  tend  to  tiie  church's  edification.  There  are  various  other 
vv^avs  by  which  a  church  may  know,  that  those  who  are  propo- 
sed to  its  communion  have  a  right  to  it,  which  I  forbear  to 
mention ;  but  one  of  them  is  not  to  be  so  far  insisted  on,  as  that 


S44  OP  TI1J£  CHURCH,    VISIBLE  AND  INVISIBLE. 

a  bare  refusal  to  comply  with  it  rather  than  another,  provided 
the  general  end  be  answered,  should  debar  a  person  otherwise 
qualified  for  it,  from  church-communion.  The  church  being 
thus  satisfied,  he  is  joined  to  it  by  their  consent,  and  is  hereby 
laid  under  equal  engagements  with  tliem,  to  walk  in  all  the  or- 
dinances and  commandments  of  the  Lord  blameless.  And  this 
leads  us  to  consider, 

(2,)  The  exclusion  of  members  from  church-communion. 
This  is  agreeable  to  the  laws  of  society,  as  well  as  their  admis- 
sion into  it ;  and  hereby  a  becoming  zeal  is  expressed  for  the 
glory  of  God,  and  a  public  testimony  given  against  those  who 
discover  the  insincerity  of  their  professed  subjection  to  Christ, 
which  was  the  ground  and  reason  of  their  being  admitted  into 
that  relation,  which  now  they  appear  to  have  forfeited,  this 
leads  us  to  consider, 

Firsts  That  the  church  has  a  right  to  exclude  those  from  its 
communion  who  appear  to  be  unqualified  for  it,  or  a  reproach 
to  it ;  under  which  head,  I  cannot  but  take  notice  of  the  opi- 
nion of  the  Erastians,  that  a  church  has  no  power,  distinct  from 
the  civil  government,  to  exclude  persons  from  its  communion. 
This  was  advanced  by  Erastus,  a  physician  in  Germany,  soon 
after  the  beginning  of  the  reformation :  and  that,  which  seems 
to  have  given  occasion  hereunto,  was  the  just  prejudice  which 
he  entertained  against  the  Popish  doctrine,  concerning  the  in- 
dependency of  the  church  upon  the  state ;  which  was  then,  and 
is  at  this  day,  maintained,  and  abused  to  such  a  degree,  that  if 
a  clergyman  insults  the  government,  and  sets  himself  at  the 
head  of  a  rebellion  against  his  lawful  prince,  or  is  guilty  of  any 
other  enormous  crimes,  he  flies  to  the  church  for  protection, 
and  generally  finds  it  there,  especially  if  the  king  should,  in  any 
respect,  disoblige  them,  or  refuse  to  lay  his  crown  at  their  feet, 
if  they  desire  it :  this,  I  say,  was  a  just  prejudice,  which  gave 
the  first  rise  to  this  opinion,  in  which,  opposing  one  extreme 
the  first  founder  of  it  ran  into  another. 

The  argument,  by  which  it  is  generally  supported,  is,  that 
this  tends  to  erect,  or  set  up  one  government  in  another  :*  but 
this  is  not  contrary  to  the  law  of  nature  and  nations,  when  a 
smaller  government  is  not  co-ordinate  with  the  other,  but  al- 
lowed and  protected  by  it :  the  government  of  a  family  or  cor- 
poration, must  be  acknowledged,  by  all,  to  be  a  smaller  govern- 
ment included  in  a  greater ;  but  will  any  one  deny  that  these 
are  inconsistent  with  it  ?  May  not  a  master  admit  into,  or  ex- 
clude, whom  he  pleases  from  being  members  of  his  family  ?  or 
a  corporation  make  those  by-laws,  by  which  it  is  governed, 
widiout  being  supposed  to  interfere  with  the  civil  government? 
And,  by  a  parity  of  reason,  may  not  a  church,  pursuant  not 

'   Imperiumiv  impm«. 


OF  THE  CHURCH,    VISIBLE  AND  INVISIBLE.  545 

only  to  the  laws  of  society,  but  the  rule  which  Christ  has  given, 
exclude  members  from  its  communion,  without  being  supposed 
to  subvert  the  fundamental  laws  of  civil  government  i  We  do 
not  deny,  but  that  if  the  church  should  pretend  to  inflict  cor- 
poral punishments  on  its  members,  or  make  use  of  the  civil 
sword  which  is  committed  into  the  hand  of  the  magistrate ;  or 
if  it  should  act  contrary  to  the  laws  of  Christ,  by  defending, 
encouraging,  or  abetting  those  who  are  enemies  to  the  civil  go- 
vernment, or  excluding  them  from  those  privileges,  which  the 
laws  of  the  land  give  them  a  right  to ;  this  would  be  a  noto- 
riously unwarrantable  instance  of  erecting  one  government  in 
another,  subversive  of  it :  but  this  is  not  the  design  of  excom- 
munication, as  it  is  one  of  those  ordinances  which  Christ  has 
given  to  his  church. 

Secondly y  We  are  now  to  consider  the  causes  of  inflicting 
this  censure  on  persons ;  and  these  are  no  other  than  those 
things  which,  had  they  been  before  known,  would  have  been  a 
bar  to  their  being  admitted  to  church-communion.  And  there- 
fore when  a  person  is  guilty  of  those  crimes,  which,  had  they 
been  known  before,  he  ought  not  to  have  been  received  j  when 
these  are  made  to  appear,  he  is  deemed  unqualified  for  that  pri- 
vilege which  he  was  before  admitted  to  partake  of;  on  which 
account  we  generally  say,  that  every  one  first  excludes  him- 
self, by  being  guilty  of  those  crimes  that  disqualify  him  for 
church-communion,  before  he  is  to  be  excluded  from  it,  by  the 
sentence  of  the  church.  But  that  we  may  be  a  little  more  par- 
ticular on  this  subject,  let  us  consider, 

tsty  That  they  who  disturb  the  tranquillity  of  the  church,  by 
the  uneasiness  of  their  temper,  or  v/ho  are  not  only  unwilling  to 
comply  with  the  method  of  its  government,  but  endeavour  to 
make  others  so  :  or  who  are  restless  in  their  attempt  to  bring 
innovations  into  it,  or  propagate  doctrines  which  are  contrary 
to  scripture,  and  the  general  faith  of  the  church,  founded  there- 
on ;  though  these  be  not  directly  subversive  of  the  gospel,  yet, 
inasmuch  as  the  persons  are  not  satisfied  in  retaining  their  own 
sentiments,  without  giving  disturbance  to  others,  who  cannot 
adhere  to  them ;  such,  I  think,  ought  to  be  separated  from  the 
communion  of  the  church,  purely  out  of  a  principle  of  self- 
preservation,  though  it  be  not  their  immediate  duty  to  judge 
the  state,  so  much  as  the  temper  of  persons,  whom  they  with- 
draw from. 

2dhjy  If  a  person  propagate  a<loctrine  subversive  of  the  gos- 
pel, or  that  faith  on  which  the  church  is  founded,  he  is  to  be 
excluded.  It  is  such  an  one,  as  I  humbly  conceive,  whom  the 
apostle  styles  an  heretiCy  and  advises  Titus  to  reject  hiniy  and 
speaks  of  him  as  one  that  is  subverted^  and  sinneth^  being-  con- 
demned  of  himself ^  Tit.  iii.  10,  11.  Some  think,  that  the  person 


546  OF  THE  CHURCH,   VlSlHLi:  AIS'D  INVISIBLE. 

here  spoken  of,  is  one  who  pretends  to  believe  one  doctrine^ 
but  really  believes  another  which  is  of  a  most  pernicious  ten- 
dency, and  therefore  is  to  be  rejected,  not  for  his  sentiments, 
but  his  insincerity,  and,  upon  this  account,  he  is  said  to  be 
self -condemned '* .  But  I  cannot  acquiesce  in  this  sense  of  the 
text ;  for,  though  there  may  be  some  in  the  world  who  thmk, 
to  find  their  account,  gain  popular  applause,  or,  some  way  or 
other,  serve  their  worldly  interest,  by  pretending  to  believe 
those  doctrines  which  they  really  deny  ;  yet  this  cannot  be  truly 
said  of  the  person,  whom  the  apostle,  in  this  scripture,  des- 
cribes as  an  heretic :  he  is,  indeed,  represented  as  inconsistent 
with  himself;  and  this  is  supposed  to  be  known,  and  all,eged, 
as  an  aggravation  of  the  charge  on  which  his  expulsion  from 
that  religious  society,  of  which  he  was  a  member,  is  founded : 
but  did  ever  any  man  propagate  one  doctrine,  and  tell  the  world 
that  he  believed  another,  so  that  he  might,  for  this,  be  con- 
victed as  an  hypocrite  ?  And  certainly  this  could  not  be  known 
without  his  own  confession,  and  the  church  could  not  censure 
liim  for  it,  but  upon  sufficient  evidence.  If  it  be  said,  that 
they  might  know  this  by  divine  inspiration,  which,  it  is  true, 
they  were  favoured  with  in  that  age,  in  which,  among  other 
extraordinary  gifts,  they  had  that  oi  discerning  of  spirits;  it 
is  greatly  to  be  questioned,  whether  ever  they  proceeded  against 
any  one  upon  such  extraordinary  intimations,  without  some  ap- 
parent matter  of  accusation,  which  was  known  by  those  who 
had  not  this  extraordinary  gift ;  for,  if  they  had  a  liberty  to 
proceed  against  persons  in  such  a  way,  Avhy  did  not  our  Sa- 
viour reject  Judas,  who  was  one  of  that  society  that  attended 
on  his  ministry,  when  he  knew  him  to  be  an  hypocrite,  or  self- 
condemned^  in  a  most  notorious  degree,  yet  he  did  not;  and 
the  reason,  doubtless,  was,  because  he  designed  that  his  church- 
es, in  succeeding  ages,  should,  in  all  their  judicial  proceed- 
ings, go  upon  other  evidence,  which  might  easily  be  known 
by  all,  when  they  expelled  any  one  from  their  communion. 

Besides,  if  this  be  the  sense  of  the  text,  and  the  ground  on 
which  persons  are  to  be  rejected,  then  no  one  can  be  known  to 
be  self  condemned  now  ;  for  we  have  no  such  extraordinary  in- 
timations thereof,  since  miraculous  gifts  are  ceased :  and  is 
there  any  thing  instituted  as  essential  to  the  church's  proceed- 
ings, in  the  methods  of  their  government,  which  could  not  be 
put  in  pi-actice,  except  in  the  apostolic  age  ?  and,  if  so,  then 
having  recourse  to  extraordinary  discerning  of  spirits,  as  a 
foundation  of  this  procedure,  will  not  serve  the  purpose  for 
which  it  is  alleged. 

It  must  therefore  be  concluded,  that  the  person  here  said  to 
bv.  self-condemned,  was  not  deemed  so,  because  he  pretended 


OF  THE  CHURCH,   VISIBLE  AND  INVISIBLE.  54f7 

to  hold  that  faith  which  he  really  denied ;  but  because  his  pre- 
sent professed  sentiments  were  the  reverse  of  what  he  had  be- 
fore pretended  to  hold,  which  was  a  term  on  which  he  was 
admitted  into  the  church;  and  in  this  sense  he  is  said  to  be 
self-condem7icd^  as  his  present  errors  contained  a  contradiction 
to  that  faith  which  he  then  profc.'oed,  in  common  with  the  rest 
of  that  society,  of  which  he  was  admitted  a  member. 

3^/i/,  Persons  are  to  be  excluded  from  church-communion 
for  immoral  practices,  which  not  only  contradict  their  profess- 
ed subjection  to  Christ,  but  argue  them  to  be  in  an  unconvert- 
ed state.  When  they  were  first  received  into  the  church,  they 
were  supposed,  by  a  judgment  of  charity,  to  be  Christ's  sub- 
jects and  servants  :  their  own  profession,  which  was  not  then 
contradicted  by  any  apparant  blemishes  in  their  conversation, 
was  the  foundation  of  this  opinion,  which  the  church  was  then 
bound  to  entertain  concerning  them ;  but,  when  they  are  guil- 
ty of  any  crimes,  which  are  contrary  to  their  professed  subjec- 
tion to  Christ,  the  church  is  to  take  away  the  privilege  which 
they  had  before  granted  them ;  for  hereby  they  appear  to  be 
disqualified  for  their  communion;  and  this  is  necessary,  inas- 
much as,  by  it,  they  express  a  just  detestation  of  every  thing 
that  would  be  a  reproach  to  them,  or  an  instance  of  disloyalty 
to,  or  rebellion  against  Christ,  their  Head  and  Saviour. 

(3.)  We  ai-e  now  to  speak  concerning  the  method  of  pro- 
ceeding in  excluding  persons  from  chuixh-comniunion.  We 
must  consider  this  as  a  judicial  act,  and  therefore  not  to  be. 
done  without  trying  and  judging  impartially  the  merits  of  the 
cause.  A  crime  committed  is  supposed  to  be  fii'st  known  by 
particular  persons,  who  are  members  of  the  church;  or  if  any 
injury  be  done,  whereby  another  has  I'eceived  just  matter  of 
offence,  he  is  supposed  to  be  first  apprised  of  it,  before  it  be 
brought  before  the  church.  In  this  case,  our  Saviour  has  ex- 
pressly given  direction  concerning  the  method  in  which  he  is 
to  proceed  when  he  says.  If  thy  brother  shall  trespass  against 
thee,  go  and  tell  him  his  fault,  between  thee  and  him  alo7ie.  If 
he  shall  hear  thee,  thou  hast  gained  thij  brother:  but  if  he  xvill 
not  hear  thee,  then  take  xvith  thee  one  or  tzvo  more,  that,  in  the 
mouth  of  two  or  three  witnesses,  every  word  may  be  established. 
And  if  he  shall neglect  to  hear  them,  tell  it  unto  the  church:  but 
if  he  neglect  to  hear  the  church,  let  him  be  unto  thee  as  an  Heath- 
en-man, and  a  Publico?!,  Matt,  xviii.  15 — 17.  If  this  scrij^ture 
be  rightly  understood,  it  will  give  great  light  to  the  method  of 
proceeding  in  this  matter. 

And  here  we  must  consider,  that  the  crime  is  called  a  tres- 
pass, and  accordingly  is,  in  some  respects,  injurious  to  others, 
whereby  the  offender  contracts  some  degree  of  guiit,  which  he 
is  to  be  reproved  for,  otherwise  there  would  be  no  room  for  a 


548  OF  TU£  CHUaCU,  VISIBLE  AND  INVISIBLt:* 

private  rebuke,  or  admonition,  in  order  to  bring  him  to  repen- 
tance; nor,  upon  his  obstinate  refusal  thereof,  would  the  church 
have  ground  to  proceed  in  excluding  him  from  its  communion: 
nevertheless,  we  are  not  to  suppose  the  crime  to  be  of  such  a 
nature,  as  is,  in  itself,  inconsistent  with  a  state  of  grace,  or  af 
fords  matter  of  open  scandal  to  the  Christian  name;  as  if  a 
person  were  guilty  of  adultery,  theft,  or  some  other  notorious 
crime ;  for,  in  this  case,  it  would  not  be  sufficient  for  the  per- 
son, who  is  apprised  of  it,  to  give  him  a  friendly  and  gentle 
reproof;  so  that,  upon  his  confessing  his  fault,  and  repenting 
of  it,  all  farther  proceedings  against  him  ought  to  be  stopped  ; 
for  herein,  I  humbly  conceive,  that  he  that  has  received  infor- 
mation concerning  it,  ought  to  make  it  known  to  the  church, 
that  so  the  mattejr  might  not  only  be  fully  charged  upon  him, 
but  his  repentance  be  as  visible,  as  the  scandal  he  has  brought 
to  religion,  by  his  crime,  has  been.  If  I  know  a  person  to  be 
a  traitor  to  his  Prince,  a  murderer,  or  guilty  of  any  other 
crime,  whereby  he  has  forfeited  his  life,  it  is  not  sufficient  for 
me  to  reprove  him  privately  for  it,  in  order  to  bring  him  to  re- 
pentance ;  but  I  must  discover  it  to  proper  persons,  that  he 
may  be  brought  to  condign  punishment  :  So,  in  this  case,  if  a 
person  be  guilty  of  a  crime,  that  in  itself  disqualifies  for  church- 
communion,  and  brings  a  reproach  on  the  ways  of  God,  the 
church  ought  to  express  their  public  resentment  against  it^ 
which  will  tend  to  secure  the  honour  of  religion ;  and  there- 
fore it  ought  t9  be  brought  before  them  immediately,  and  they 
to  proceed  against  him,  by  excluding  him  from  their  commu- 
nion; though,  for  the  present,  he  seem  to  express  some  de- 
gree of  sorrow  for  his  crime,  as  being  made  public ;  and  if 
they  judge  that  his  repentance  is  sincere,  and  the  world  has 
sufficient  ground  to  conclude  it  to  be  so,  then  they  may  express 
their  forgiveness  thereof,  and  so  withdraw  the  censure  they 
have  passed  upon  him. 

But,  in  crimes  of  a  lesser  nature  than  these,  a  private  ad- 
monition ought  to  be  given ;  and  if  this  be  to  no  purpose,  but 
the  person  go  on  in  sin,  whereby  it  appears  to  be  habitual,  and 
his  repentance  not  sincere,  after  this,  the  cause  is  to  be  brought 
before  the  church ;  but,  in  order  hereunto,  the  person  that  first 
reproved  him,  must  take  one  or  two  more,  that  they  may  join 
in  the  second  reproof;  and,  if  all  this  be  to  no  purpose,  then 
they  are  to  appear  as  evidences  against  him,  an^  the  church  is 
to  give  him  a  public  admonition;  and,  if  this  solemn  ordinance 
prove  ineffectual,  then  he  is  to  be  excluded,  and  his  exclusion 
is  styled  his  being-  to  them  as  an  Heathen-man,  or  Publican, 
that  is,  they  have  no  farther  relation  to  him  any  more  than  they 
have  to  the  Heathrv   or  Publicans,  or  no  immediate  care  of 


OF  THE  CHURCH,  VISIBLE  AND  INVISIBLE.  54^ 

him,  any  otherwise  than  as  they  are  to  desire  to  know  whether 
this  censure  be  blessed  for  his  adv  »atage.     And  this  leads  us, 

(4.)  To  consider  the  temper  with  which  this  censure  ought 
to  be  denounced,  and  the  consequences  thereof,  with  respect 
to  him  that  falls  under  it.  The  same  frame  of  spirit  ought  to 
discover  itself  in  this,  as  in  all  other  reproofs,  for  sin  commit- 
ted, in  which  there  ought  to  be  a  zeal  expressed  for  the  glory 
of  God,  and,  at  the  same  time,  compassion  to  the  souls  of 
them,  who  have  rendered  themselves  obnoxious  to  it,  without 
the  least  degree  of  hatred  redounding  to  their  persons.  The 
crime  is  to  be  aggravated  in  proportion  to  the  nature  thereof, 
that  so  he  that  has  committed  it  may  be  brought  under  con- 
viction, and  be  humbled  for  his  sin,  and  yet  he  is  to  be  made 
sensible  that  his  spiritual  advantage  is  intended  thereby. 

This  is  very  contrary  to  those  methods  which  were  taken  in 
the  corrupt  state  of  the  Jewish  church,  who,  when  they  excom- 
municated persons,  denounced  several  curses  against  them;  and 
their  behaviour  consecjuent  thereupon,  was  altogether  unjusti- 
fiable. We  have  an  account,  in  so:ne  of  their  writings,  of  two 
degrees  of  excommunication  practised  among  them,  one  of 
which  only  deprived  them  of  some  privileges  which  that  church 
enjoyed,  but  not  of  all.  Anothetr  carried  in  it  more  terror,  by 
reason  of  several  anathemas  annexed  to  it,  which  contained  a 
great  abuse  and  perversion  of  the  design  of  that  law  relating  to 
the  curses  that  were  to  be  denounced  on  mount  Ebal,  mention- 
ed in  Deut.  xxvii.  which  was  not  given  as  a  form,  to  be  used 
in  excommunication,  but  to  shew  them  what  sin  deserved,  and 
that  this  might  be  an  expedient  to  prevent  those  sins,  which 
would  expose  them  to  the  divine  wrath  and  curse  *.  And 
though  they  pretend  to  have  a  warrant  for  this  from  Deborah, 
and  Barak's  cursing  Meroz^  Judges  v.  23.  or  Joshua's  de- 
nouncing a  cvrse  upon  him  that  should  rebuild  jfericho^  Joshua 
vi.  26.  yet  this  does  not  give  countenance  to  their  proceedings 
herein ;  for  we  must  distinguish  between  those  anathemaSy 
which  were  denounced  by  immediate  divine  direction,  by  some 
that  had  the  spirit  of  prophecy,  and  those  curses  which  were 
denounced  by  others  who  were  altogether  destitute  thereof  f. 

Moreover,  as  the  Jews,  in  the  degenerate  ages  of  that  church, 
abused  the  ordinance  of  excommunication,  as  above-mention- 
ed ;  so  they  discovered  such  a  degree  of  hatred  to  those  whom 

•  The  former  of  these  Jinvish  -ariters  call  i)-\^  Nlddul ;  the  latter  tltey  call  o^n 
Cherem,  or  KHDE?  Scammatlia,  and  ion*  performed  -with  several  execrations,  by 
which  tltey,  as  it  -mei'e,  bound  them  over  to  suffer  both  temporal  and  eternal  pnrdshr 
ments.     See  Ltghlfoot's  Ifora  Uebr.  &  Talmud,  in  1  Cor.  v.  5. 

f  See  more  on  this  subject  in  Vitrivga  dv  Syr.ogoff.  Vet.  Pa^.  7^S.  and  also  the 
form  used,  and  the  instrument  draton  up,  when  a  person  ivaa  e.rcommvnicated  and 
anatliemutized,  in  Selden  de  jure  Mit.  &  Gent.  Lib.  JV.  cap.  7.  and  Jiitxt.  Lex. 
Talm.  in  voce  CHEliEM 

Vol.  II.  4  A 


0^0  OF  THE  CHURCH,  VISIBLE  AND  INVISIBLE. 

they  excommunicated,  as  ought  not  to  be  expressed  to  the  vilest 
of  men.  An  instance  of  tliis  we  have  in  their  behaviour  to- 
wards the  Samaritans,  who,  according  to  the  account  we  have 
from  Jewish  writers,  were  excommunicated  in  Ezra's  time, 
for  building  a  temple  on  mount  Gerizzim,  and  setting  up  cor- 
rupt worship  there,  in  opposition  to  that  which  ought  to  have 
been  performed  in  the  temple  at  Jerusalem,  For  this  they 
were  justly  excluded  from  the  Jewish  church  *;  but  their  mo- 
rose behaviour  towards  them  was  unwarrantable.  That  there 
was  an  irreconcilable  enmity  between  them,  appears  from  the 
woman  of  Samaria's  answer  to  our  Saviour,  when  desiring  her 
to  give  him  water ;  from  whence  it  is  evident  that  he  was  far 
from  approving  of  this  behaviour  of  the  Jews  towards  them  : 
the  woman  was  amazed  that  he  should  ask  water  of  her,  and 
hereupon  says  to  him.  How  is  it^  that  thou,  being  a  Jew,  ask- 
est  drink  of  vie,  xvhich  am  a  woj7ian  of  Samaria  ?  for  the  feivs 
have  no  dealings  -with  the  Samaritans,  John  iv.  9.  that  is,  they 
retain  that  old  rancour  and  prejudice  against  them,  that  they 
will  not  have  any  dealings  with  them  which  contain  the  least 
obligation  on  either  side.  These  things  were  consequences  of 
excommunication  which  they  had  no  ground   for  in  scripture. 

As  for  the  Christian  church,  they  seem  to  have  followed  the 
Jews  too  much  in  that,  in  which  they  are  not  to  be  imitated. 
Hence  arose  the  distinction  between  the  greater  and  the  lesser  ex- 
communication, which  is  agreeable,  though  expressed  in  other 
words,  to  that  which  was  before  mentioned ;  and  those  ana- 
themas, which  were  denounced  against  persons  excommunica- 
ted by  them,  how  much  soever  it  might  have  argued  their  zeal 
against  the  crimes  they  committed,  yet  it  is  no  example  for  us 
to  follow.  It  is  beyond  dispute,  that  they  endeavour  to  make 
this  censure  as  much  dreaded  as  was  possible,  to  deter  men 
from  committing  those  crimes  that  might  deserve  it.  Tertul- 
lian  calls  it,  An  anticipation  of  the  future  judgment  f ;  and  Cy- 
prian supposes  such  an  one  to  he  far  from  a  state  of  salvation  \. 

And  some  have  supposed,  that  persons,  when  excommuni- 
cated, were  possessed  by  the  devil,  which  they  conclude  to  be 
the  sense  of  the  apostle,  1  Cor.  v.  5.  when  he  speaks  oi  deliver- 
ing siich  unto  Satan  §;  and  that  Satan  actually  seized,  and  took 
possession  of  them ;  and  that  God  granted  this  as  an  expedi- 
ent, to  strike  a  terror  into  the  minds  of  men,  to  prevent  many 

•  See  an  account  of  the  maimer  of  their  excommunication .  and  the  curse  denounc- 
ed against  them  at  t!iat  time,  and  the  first  cause  of  it,  taken  from  Josephus,  and 
other  Jnvish  loriters,  in  Lighlfooi's  Harks,  Vol.  11.  Pag.  538 — 6-10.  and  Vol.  f. 
Pag.  599. 

f  Vid.  Tert.  Jpol.  cap.  39.  Surrimtim  fiitari  jmlicii  prsjuclicitim. 

i  Vid  Cftpr.  de.  Orat.  ])um.  Timencliim  est,  &  orandum,  ne  iluin  qins  abstcii- 
tus  s(;pa.rat!ir  a  Christ!  corpore,  prociil  lemaneut  a  salutv 

§   Vid.  Cave's  Prim.  Christ.  Part.  HI.  cap.  5. 


OF  THE  CHURCH,  VISIBLE  AND  INVISIBLE.  ^$51 

sins  being  committed  ;  and  that  this  was  more  necessary  at  that 
time,  when  they  were  destitute  of  the  assistance  of  the  civil 
magistrate,  who  took  no  care  to  defend  the  chmch,  or  to  punish 
those  crimes  that  were  committed  by  its  members  :  but  I  can- 
not think  that  there  was  e\er  such  a  power  granted  to  the 
church,  how  much  soever  the  necessity  of  affairs  be  supposed 
'io  require  it.  We  read  nothing  of  it  in  the  writings  of  those 
Fathers,  who  lived  in  the  early  ages  thereof;  such  as  Justin 
Martyr,  Tertullian,  Origen,  or  Cyprian,  who  would,  doubtless, 
have  taken  some  notice  of  this  extraordinary  miraculous  punish- 
ment attending  excommunication,  had  there  been  any  such 
thing.  Some  of  them,  indeed,  speak  of  the  church's  being  fa- 
voured, in  some  instances,  with  the  extraordinary  gift  of  mira- 
cles, and  particularly  that  of  casting  out  devils,  after  the  apos- 
tles* time  ,•  *  but  we  have  no  account  of  the  devil's  possessing 
any,  upon  their  being  cast  out  of  the  church. 

We  read,  in  scripture,  of  delivering  a  person  excommunica- 
ted to  Satan,  1  Cor.  v.  5.  but  I  cannot  think  that  the  apostlq 
intends  any  more  by  it,  than  his  being  declared  to  be  in  Satan's 
kingdom,  that  is  in  the  world,  where  he  rules  over  the  children 
of  disobedience ;  and,  if  his  crime  be  so  great,  as  is  inconsis- 
tent with  a  state  of  grace,  he  must,  without  doubt,  be  reckoned 
a  servant  of  Satan,  and,  in  this  sense,  be  delivered  to  him.  And 
there  is  a  particular  end  thereof,  mentioned  by  the  apostle, 
namely,  The  destruction  of  the  Jiesh^  that  the  spirit  may  he  sa^ 
ved  in  the  day  of  the  Lord  fesxis ;  so  that  the  person's  good  is 
to  be  intended  by  it,  that  he  may  be  humbled,  brought  to  re- 
pentance, and  afterwards  received  again  into  the  bosom  of  the 
church. 

•  Juitin  Martyr  tells  the  Java,  {Vid  ejusd.  Colloq.  cum  Tryph.)  that  the  ehureh, 
in  his  time,  had  the  gift  ofprop/iecy  ,•  -vhich  Eiisebiiis  {in  Hist.  Eccles.  Lib.  IV.  cap. 
\7.)  takes  notice  of,  and,  dnnltless  believed  it  to  be  true  in  fact,  thoiigh  it  be  very 
much  questioned  whether  there  -were  any  such  thing  in  tlw  fourth  ceiitrtry,  in  -which 
he  lived.  Gregory  JVyssen,  and  liasil,  -who  lived  a  little  after  Ettsehins,  assert,  thaf 
there  loere  many  miracles  -wrought  in  the  third  century,  by  Gregory  of  J^Teo-cesarea, 
for  -which  reason  he  is  called  Thaumatiirgus  ;  though  it  is  not  improbable  that  they 
might  be  imposed  on  in  some  things,  -which  they  relate  concerning  liim,  esp/:cially  -when 
they  compare  Idm  -with  the  apostles,  and  ancient  prophets,  not  excepting  jMoses  him- 
self in  this  respect ;  and,  it  is  certain,  many  things  are  related,  of  his  miracles,  -which 
seem  too  fabulous  to  obtain  credit;  yet  there  is  ground  enough,  from  all  that  they  say, 
to  suppose  that  he  -wrought  some,  and  that  therefore,  in  his  time,  they  -were  not  foholhi 
censed,  ( Vid.  Greg.  JVyss.  in  cit.  Greg.  Thaum.  and  Basil  de  Sp.  Sunct  cap.  29.) 
.  Ind  Origen  affi<ms,  that,  in  his  time,  the  Christians  had  a  po-wer  to  perform  Tnani/ 
miracidous  cures,  arid  to  foretell  things  to  come,  (Vid  Lib.  I.  contr.  Ccls.)  i.ai  tjt 
i)(y>t  TH  ayix  (Mnn  Tln-jfjiiilo(  wotf*  ^i^iclvok  aai^ijtt  (^i7r:tS>iri  Scttfjicvat  K*t  Trowtt  itio-u; 
*TrtliM<ri  Ksu  cfma-i  t<v*  *«?*  to  Qhkhuh.  th  xo-ytt  vipi  fxiwolvttv.  If  this  had  not  been  true, 
Celsus,  -who  -wanted  neither  malice,  nor  a  tvill  to  oppose,  would  certainly  have  de 
tected  the  fallacy.  ,ind  Tertullian,  (Vid.  ^ipologet.  cap.  23.)  appeals  to  it  for  the 
proof  of  tlie  Christian  religion,  offering  to  lay  his  life  and  reputation  at  stake,  if  the 
Christians,  lolien  publicly  calling  upon  God,  did  not  cure  those  loJit  lea-e posited 
■with  devils.  ^ 


5SZ  OF  THE  CHURCH,  VISIBLE  AND  INVISIBLE. 

Thus  we  have  considered  the  general  description  of  a  church, 
the  matter  and  form  thereof,  and  the  power  granted  them  of 
receiving  persons  into,  or  excluding  them  from  communion. 
Now  from  hence  we  may  infer, 

1st,  That  nearness  of  habitation,  how  much  soever  it  may 
contribute  to  answer  some  ends  of  church-communion,  which 
cannot  be  attained  by  those  who  live  many  miles  distant  from 
each  other,  is  not  sufficient  to  constitute  persons  church-mem- 
bers, or  to  give  them  a  right  to  the  privileges  that  attend  such 
a  relation.  Parochial  churches  have  no  foundation  in  scripture, 
for  they  want  both  the  matter  and  form  of  a  church ;  nor  are 
they  any  other  than  a  human  constitution. 

2dli/  The  scripture  gives  no  account  of  the  church,  as  Na- 
tional or  Provincial ;  and  therefore,  though  persons  have  a  right 
to  many  civil  privileges,  as  boi-n  in  particular  nations,  or  pro- 
vinces, it  does  not  follow  from  thence,  that  they  are  professedly 
subjects  to  Christ,  or  united  together  in  the  bonds  of  the  gos- 
pel. Therefore  if  a  church,  that  styles  itself  National,  excludes 
persons  from  its  communion,  whether  it  be  for  real  or  suppo- 
sed crimes,  it  takes  away  that  right  which  it  had  no  power  to 
confer,  but  what  is  founded  on  the  laws  of  men,  which  are 
very  distinct  from  those  which  Christ  has  given  to  his  churches. 
And  this  leads  us, 

5.  To  consider  the  government  of  the  church,  by  those  offi- 
cers which  Chriist  has  appointed  therein.  Tyranny  and  anarchy 
are  extremes,  inconsistent  with  the  good  of  civil  society,  and 
contrary  to  the  law  of  nature,  and  are  sufficiently  fenced  against 
by  the  government  which  Christ  has  established  in  his  church : 
he  has  appointed  officers  to  secure  the  peace  and  order  thereof, 
and  has  limited  their  po\ver,  and  given  directions  that  concern 
the  exercise  thereof,  that  so  it  may  be  governed  without  op- 
pression, its  religious  rights  maintained,  the  glory  of  God,  and 
the  mutual  edification  of  its  members  hereby  promoted. 

We  have  already  considered  those  extraordinary  officers 
which  Christ  set  over  the  gospel-church,  when  it  was  first  con- 
stituted, namely,  the  apostles  and  evangelists :  (a)  But,  besides 


(a)  "  The  A-ro;o\cc  is  an  extraordinary  ambassador  of  Christ.  He  was  commis- 
sioned for  extraoi-dniary  purposes.  Like  the  generals  of  a  victorious  army,  the 
apostles  exercised,  in  the  name  of  their  King,  authority  throughout  all  parts  of 
the  vanquished  empire,  until  the  regular  magistracy  was  organized  and  fully  set- 
tled. Tliey  have  no  succe:.-iors  in  this  respect.  The  presbyter  is  fully  competent 
to  all  ordinary  administrations.  In  relation  to  such  cases,  the  apostles  them- 
selves are  no  more  thasi  presbyters.  1  Pet.  v.  1. 

Church  goveinment  is  subordinate  to  evangelic  doctrine.  The  power  given  to 
the  apostles,  was  intended  solely  for  subserviency  to  their  preaching.  2  Cor.  xiii. 
8.  Teaching  is  the  highest  dignity  in  the  church,  because  it  is  the  most  useful  and 
laborious  sei-vice.  Preaching  was  the  principal  work  of  the  a])Ostles.  The  ambi- 
tion of  prelates  has  inverted  this  divine  m-der.  Preaching  Ls  tlie  meanest  service 


or  THE  CHUrXK,  VISIBtr.   AND  INVISIBLE.  i)53 

these,  there  arc  others  which  he  has  given  to  his  churclies;  and 
these  either  such  as  are  appointed  to  bear  rule^  more  especially, 
in  what  respects  the  promotinj;  their  faith  and  order,  who  are 
styled  Pastors  and  Eid(n-s ;  oi  others,  who  have  the  oversight 
of  the  secular  affairs  of  the  church,  and  the  trust  of  providing 
for  the  necessities  of  the  poor  committed  to  them,  who  are 
called  Deacons. 

Concerning  the  former  of  these,  to  wit,  Pastors  and  Elders, 
we  often  read  of  them  in  the  New  Testament :  neveitheless, 
all  are  not  agreed  in  their  sentiments,  as  to  one  particular  re- 
lating hereunto,  namely,  whether  the  Elders  spoken  of  in  scrip- 
ture are  distinct  officers  from  Pastors ;  or,  whether  Christ  has 
appointed  two  sorts  of  them,  to  wit,  preaching  and  ruling  El- 
ders ?  Some  think  the  apostle  distinguishes  between  them,  when 


in  the  popish  and  episcopal  churches.  It  is  tnei-ely  subservient  to  the  govfcrn- 
ment  of  bishops  and  of  popes.  The  biihops  exalt  the  mean  above  ihe  end.  Go- 
vemment  is,  with  theni,  the  principal  part  of  religion.  To  be  in  power  is  more 
dignified  than  to  edify. 

Apostolic  authority  was  founded  upon  apostolic  gifts.  God  was  the  author  of 
both,  and  both  were  subservient  to  teaching.  None  can  pretend  to  a  succession 
of  apostolic  power,  without  a  successicm  of  the  gifts  which  qualified  for  it. 

The  evangelists  were  extraordinary  ministers.  As  ordained  pi-esbyters,  they 
exercised  the  ordinary  power  of  the  pastor.  1  Tim.  iv.  14.  Their  piincipal  work 
vras  teaching,  and  organizing  churches,  by  apostolic  djrection.  The  ordinary 
ministers  stood  in  need  of  this  assistance,  i'hey  had  not,  as  yet,  the  New  Testa- 
ment revelation  in  writing.  The  evangelists,  in  part,  supplied  this  defect.  Timo- 
thy would  have  been,  to  the  churches  which  he  visited,  what  the  epistles  sent  to 
him  by  Paul,  are  to  us — a  directory  upon  which  we  may  depend. 

ETriiricoTrct  is  a  name  of  ofiice.  It  is  borrowed  from  the  synagogue  j'n,  (Cha- 
zan,  overseer.)  Maimonides  de  Sanhed.  Cap.  4.  describes  him,  as  "  the  presbyter 
\vl»o  labours  in  word  and  doctrine."  Bishop  and  presbyter,  or,  as  our  transla- 
tion sometimes  reads,  overseers  and  elders,  are  different  names  of  the  same  offi- 
cer. Acts  XX.  17 — 28.  Presbyter  is  expressive  of  the  authority,  and  episcopos,  of 
the  duty,  of  the  pastor. 

.  The  angel  of  the  church  is  analogous  to  the  SELIH-JERUR  of  the  synagogue. 
The  nov  n^^lff  was  the  minister  whose  office  it  was  publicly  to  read  and  explain 
the  law  and  the  prophets.  The  duties  of  the  christian  minister  mav  be  known, 
by  the  names  given  to  him  in  the  scriptures.  The  names  which  are  divinely  given 
to  men,  are  always  expressive  of  some  important  article  of  their  conduct  and 
character.  Presbyter  is  a  term  of  power,  and  points  out  Xht  ruler ;  pastor  points 
out  a  public  purveyor  of  spiritual  provisions  for  tl\e  church;  bishop,  the  spiritual 
/7«/)ecr«r  of  the  state  of  the  congregation;  teacher,  \.\\e  public  «>i*<r7/c<or  of  the 
congregation ;  and  ari^e/.the  measenger  of  God  to  men.  All  these  characters  unite 
in  the  minister  of  the  gospel.  Uy  each  of  these  names  is  he  knov.n  in  the  scrip 
tures. 

^nnjcwt,  and  its  parent  Greek  verb,  are  derived  fi  cm  tlie  Hebrew  [HJ,  to  minis- 
ter. Diaconos,  is  o)ie  tvho  renders  a  sendee.  It  i'?  applied,  in  the  New  Testament 
to  the  Redeemer  himself  Rom.  xv.  8. — To  any  religious  worshipper.  John  xii.  26*. 
— To  women  useful  in  religious  concerns.  Rum.  xvi.  1. — To  civil  rulers.  Rom 
xiii.  4. — 'l"o  all  ministers  of  religion,  whether  extraordinary  as  apostles,  or  ordi- 
nary pastors.  1  Cor.  iii.  5.  Acts  i.  14.  Col.  i.  7. 

Every  person,  pubhc  or  private,  male  or  female,  who  renders  any  service  to  ano- 
ther, is  a  deacon.  Knt,  »>•  >.  <\':  xh-<  p'.  nr  : ;  .i<^  •  r,t'the  word,  it  is  a  tenn  o/off!ce, 
in  the  ch'irfh."  M'hEnn'.-,  Em..  Cat." 


554  or  THE  CHURCH,  VISIBLE-  AND  INVISIBLE. 

he  says,  Let  the  elders  that  rule  well  be  counted  worthy  of  dou- 
ble honour,,  especially  those  who  labour  in  the  tvord  and  doctrine^ 
1  Tim.  V.  1 7.  the  double  honour  here  intended  seems  to  be  not 
only  civil  respect,  but  maintenance,  as  appears  from  the  follow- 
ing words,  Thou  shall  not  muzzle  the  ox  that  treadeth  out  the 
corn;  and  the  labourer  is  xvorthy  of  his  reward.  Now  these 
suppose  that  this  maintenance  belongs  only  to  such  as  labour  in 
■word  and  doctrine,,  and  not  to  those  other  Elders,  who  are  said 
to  rule  well;  therefore  there  are  elders  that  rule  well,,  distinct 
■from  those  that  labour  in  xvord  and  doctrine. 

Others,  indeed,  think,  that  the  apostle,  in  this  text  speaks 
only  of  the  latter  sort,  and  then  the  stress  of  his  argument  is 
laid  principally  on  the  word  Labouring,,  q.  d.  Let  every  one 
who  preaches  the  gospel,  and  presides  over  the  church,  have 
that  honour  conferred  on  him  that  is  his  due ;  but  let  this  be 
greater  in  proportion  to  the  pains  and  diligence  that  he  expresses 
for  the  church's  edification. 

Nevei-theless,  I  cannot  but  think,  since  it  is  agreeable  to  the 
laws  of  society,  and  not  in  the  least  repugnant  to  any  thing  we 
read,  in  scripture,  concerning  the  office  of  an  Elder,  that,  in 
case  of  emergency,  when  the  necessity  of  the  church  requires 
it,  or  when  the  work  of  preaching  and  ruling  is  too  much  for  a 
Pastor,  the  church  being  very  numerous,  it  is  advisable  that 
some  should  be  chosen  from  among  themselves  to  assist  him 
in  managing  the  affairs  of  government  and  performing  some 
branches  of  his  office,  distinct  from  that  of  preaching,  which 
these  are  not  called  to  do,  as  not  being  qualified  for  it :  these 
are  helpers  or  assistants  in  government ;  and  their  office  may 
have  in  it  a  very  great  expediency,  as  in  the  multitude  of  coun- 
sellers  there  is  safety,  and  the  direction  and  advice  of  those 
who  are  men  of  prudence  and  esteem  in  the  church,  will  be 
very  conducive  to  maintain  its  peace  and  order :  but  I  cannot 
think  that  this  office  is  necessary  in  smaller  churches,  in  which 
the  Pastors  need  not  their  assistance.  And  this  leads  us  to  speak 
concerning  the  office  of  a  Pastor,  which  consists  of  two  bran=< 
ches,  namely,  preaching  the  word,  and  administring  the  sacra- 
ments on  the  one  hand ;  and  performing  the  office  of  a  ruling 
Elder  on  the  other. 

1st,,  We  may  consider  him  as  qualified  and  called  to  preach 
the  gospel.  This  is  an  honourable  and  important  work,  and  has 
always  been  reckoned  so,  by  those  who  have  had  any  concern 
for  the  promoting  the  glory  of  God  in  the  world.  The  apostle 
Paul  was  very  thankful  to  Christ  that  he  conferred  this  honour 
upon  him,  or,  as  he  expresses  it,  that  he  counted  him  faithful 
and  put  him  into  the  ministry ,  chap.  i.  12.  and  elsewhere  he 
concludes,  that  it  is  necessary,  that  they,  who  engage  in  this 
work,  be  sent  by  God  ;  Hoiv  shall  they  preach  except  they  br 


OF  THE  CHURCH,    VISIBLE  AND  INVISIBLE.  55o 

&mt?  Rom.  X.  15.  This  is  a  necessaiy  pre-requisite  to  the 
pastoral-office,  as  much  as  speech  is  necessary'  to  an  orator,  or 
conduct  to  a  governor :  nevertheless,  a  person  may  be  employ- 
ed, in  the  work  of  the  ministry,  who  is  not  a  pastor ;  these  may 
be  reckoned,  if  they  discharge  the  work  they  are  called  to, 
faithfully,  a  blessing  to  the  world,  and  a  valuable  part  of  the 
church's  treasure  ;  yet  considered  as  distinct  from  Pastors,  they 
are  not  reckoned  among  its  officers.  This  is  a  subject  that  very 
well  deserves  our  consideration :  but,  inasmuch  as  we  have  an 
account  elsewhere  *  of  the  qualifications  and  call  of  ministers 
to  preach  the  gospel,  and  the  manner  in  which  this  is  to  be  done, 
we  pass  it  over,  at  present,  and  proceed, 

^dly^  To  consider  a  minister,  as  invested  in  the  pastoral  of- 
fice, and  so  related  to  a  particular  church.  The  characters  by 
which  such,  who  are  called  to  it,  arc  described,  in  the  New 
Testament,  besides  that  of  a  Pastor,  are  a  Bishop  or  Overseer, 
a  Presbyter  or  Elder,  who  labours  in  word  and  doctrine. 

The  world,  it  is  certain,  is  very  much  divided  in  their  senti- 
ments about  this  matter,  some  concluding  that  a  Bishop  is  not 
only  distinct  from,  but  superior,  both  in  order  and  degree  to 
those  who  are  styled  Presbyters  or  Elders ;  whereas,  others 
think,  that  there  is  either  no  difference  between  them,  or,  at 
least,  that  it  is  not  so  great,  as  that  they  should  be  reckoned 
distinct  officers  in  a  church.  The  account  we  have,  in  scrip- 
ture, of  this  matter  seems  to  be  somewhat  different  from  what 
were  the  sentiments  of  the  church  in  following  ages.  Some- 
times we  read  of  several  Bishops  in  one  church  :  thus  the  apos- 
tle, writing  to  the  church  at  Philippi,  directs  his  epistle  to  the 
Bishops  and  Deacons,  Phil.  i.  1.  and  elsewhere  he  seems  to  call 
the  same  persons  Bishops  and  Elders,  or  Presbyters ;  for  it  is 
said,  that  he  sent  to  Ephesus,  and  called  together  the  Elders  oj 
the  churchy  Acts  xx.  17.  and  advises  them  to  take  heed  to  them- 
selves^ and  to  all  the  Jlock  over  ivhom.  the  Holy  Ghost  had  made 
them  Overseers^  or  Bishops,  ver.  28.  and,  at  another  time,  he 
charges  Titus  to  ordain  elders.,  or  Presbyters,  i/i  every  cit7j  ;  and 
then  gives  the  character  of  those  whom  he  was  to  ordain,  bid- 
ding him  take  care  that  they  were  blameless,  and  had  other 
qualifications,  necessary  for  this  office  ;  and,  in  assigning  a  rea- 
son for  this,  he  adds.  For  a  Bishop  must  be  blameless,  &c.  where, 
it  is  plain,  the  word  Elder  and  Bishop  are  indifferentlv  used 
by  him,  as  respecting  the  same  person.  And  the  apostle  Peter 
1  Pet.  V.  1.  addresses  himself  to  the  Elders  of  the  churches,  to 
whom  he  writes,  styling  himself  a7i  Elder  together  rvith  than;]' 
and,  besides  this,  a  xvitness  of  the  siij'erings  of  Christ,  which 
was  his  character,  as  an  apostle.  And  he  exhorts  them  to  per- 
form the  office  of  Bishops,  or  Overseers,:}:  as  the  word,  which 

9''^  <?wff?f.  clviii.  clix.  ^  ri'xTrtntrCtf]'::;.  *   JT/rwcrui*-- 


556  '«F  XUL  tJiL'RCH,   VlSlULli   AN©  I'NVlSlBLt.' 

we  render  Taking'  the  Oversight^  signifies ;  from  whence  it  is 
evident,  that  Elders  and  Presbyters  had  the  character  of 
Bishops,  from  the  work  they  were  to  perform. 

Moreover,  that  venerable  assembly,  that  met  at  Jerusalem, 
to  discuss  an  important  question  brought  before  them  bv  Paul 
and  Barnabas,  is  said  to  consist  of  the  Apostles  and  Elders, 
Acts  XV.  6.  Now,  if  Bishops  had  been,  not  only  distinct  from, 
but  a  superior  order  to  that  of  Elders,  they  would  have  been 
here  mentioned  as  such,  and,  doubtless,  have  met  together  with 
them ;  but  it  seems  probable  that  they  are  included  in  the  gene- 
ral character  of  Elders.  Some  think,  that  the  same  persons  are 
called  Bishops,  because  they  had  the  oversight  of  their  respec- 
tive churches ;  and  Elders,  because  they  were  qualified  for  this 
work,  by  that  age  and  experience  which  they  had,  for  the  most 
part  arrived  to ;  as  the  word  Elder  signifies  not  only  one  that 
is  invested  in  an  office,*  but  one  who,  by  reason  of  his  age, 
and  that  wisdom  that  often  attends  it,  is  fitted  to  discharge  it, 
1  Tim.  V.  1. 

We  read  nothing  in  scripture,  of  Diocesan  chilrches,  or 
Bishops  over  them,  how  much  soever  this  was  pleaded  for  in 
many  following  ages;  and  they,  who  maintain  this  argument, 
generally  have  recourse  to  the  writings  of  the  Fathers,  and 
church-historians,  which,  were  the  proofs,  taken  from  thence, 
more  strong  and  conclusive  than  they  are,  would  not  be  suffi- 
cient to  support  the  divine  right  thereof.  I  shall  not  enlarge  on 
this  particular  branch  of  the  controversy,  inasmuch  as  it  has 
been  handled  with  a  great  deal  of  learning  and  judgment,  by 
many  others,!  who  refer  to  the  writings  of  the  Fathers  of  the 
three  first  centuries,  to  prove  that  churches  were  no  larger  in 
those  times  than  one  person  could  have  the  oversight  of,  and 
that  these  chose  their  own  Bishops.  Some  think,  indeed,  that 
there  is  ground  to  conclude,  from  what  we  find  in  the  writings 
of  Ignatius,  TertuUian,  Cyprian,  and  other  Fathers  in  these 
ages,  that  there  was  a  superiority  of  Bishops  to  Presbyters,  at 
least,  in  degree,  though  not  in  order;  and  that  the  Presbyter 
performed  all  the  branches  of  that  work,  that  properly  belonged 
to  Bishops,  only  with  this  difference,  that  it  was  done  with  their 
leave,  or  by  their  order,  or  in  their  absence ;  and  there  being 
several  Elders  in  the  same  church,  when  a  Bishop  died,  one  of 
those  were  readv  to  succeed  him  in  that  office. 

Some,  indeed,  speak  of  the  church  as  Parochial,  and  contra- 
distinguished from  Diocesan ;  but,  inasmuch  as  it  does  not 
appear,  by  their  writings,  that  these  Parochial  churches  had 

f  See  Calderxiiond  Alter.  Damsc.  Jameson's  fundamentals  of  the  hie'i'archy  ex- 
amined: Forrester's  hierarchical  bishop's  claim,  &c.  and  Clarkson'sno  erndtnrr  fi>^ 
diocesan  churches ;  and  his  diocesan  cLurchrs  not  'f?  d'tcovered,  &c. 


OF  THE  CHURCH,    VISIBLE  AKT)  INVISIBLE'.  557 

any  other  bond  of  union,  but  nearness  of  habitation,  I  cannot 
so  readily  conchid.<',  that  tlieir  church-state  depended  princi- 
pally on  this  political  circumstance ;  but  rather  that  Christians 
thought  it  most  convenient  for  such  to  enter  into  a  church-rela- 
tion, who,  by  reason  of  the  nearness  of  their  situation  to  each 
other,  could  better  perform  the  duties  that  were  incumbent  on 
them,  pursuant  hereunto. 

But,  notwithstanding- this,  it  appears  from  several  things  oc- 
casionally mentioned  by  the  Fathers,  that  the  church  admitted 
none  into  its  communion,  but  those  whom  they  judged  quali- 
fied for  it,  and  that  not  only  by  understanding  the  doctrines  of 
Cluistianity,  but  by  a  conve^ation  becoming  their  profession 
thereof;  and  it  was  a  considerable  time  that  they  remained  in 
a  state  of  probation,  being  admitted  to  attend  on  the  prayers 
and  instructions  of  the  church,  but  ordered  to  withdraw  before 
the  Lord's  supper  was  administered  :  these  are  sometimes  call- 
ed Hearers  by  Cyprian ;  at  other  times.  Candidates,  but  most 
commonly  Catechumens.  And  there  were  persons  appointed 
not  only  to  instruct  them  but  to  examine  what  proficiency  they 
made  hi  religion,  in  order  to  their  being  received  into  the 
church.  In  this  state  of  trial  they  continued  generally  two  or 
three  years  *;  such  care  they  took  that  persons  might  not  de- 
ceive themselves,  and  the  church,  by  joining  in  communion 
v/ith  it,  without  having  those  qualifications  that  are  necessarj" 
thereunto.  This  is  very  different  from  parochial  churches,  as 
understood  and  defended  by  many  in  our  daj'.  Therefore 
when  churches  were  called  parishes,  in  the  three  first  centuries, 
it  was  only  a  circumstantial  description  thereof. 

In  every  one  of  these  churches  there  was  one  who  was  call-, 
ed  a  bishop,  or  overseer,  with  a  convenient  number  of  elders 
or  presbyters;  and  it  is  observed,  by  that  learned  writer 
but  now  referred  to,  that  these  churches,  at  first,  were  com- 
paratively small,  and  not  exceeding  the  limits  of  the  city,  or 
village,  in  which  they  were  situate,  each  of  which  was  under 
the  care,  or  oversight,  of  its  respective  pastor,  or  bishop. 

This  was  the  state  of  the  church,  more  especially,  in  the 
three  first  centuries  :  but,  if  we  descend  a  little  lower  to  the 
fourth  century,  we  shall  find  that  the  government  tliereof  was 
very  much  altered,  when  it  arrived  to  a  peaceable  and  flour- 
ishing state;  then,  indeed,  the  bishops  had  the  oversight  of 
of  larger  diocesses,  than  they  had  before,  which  proceeded 
from  the  aspiring  temper   of  particular  persons'},  who  were 

•   See  Clarksrm^s  primitive  eldscbpacy,  chap.  7.  in  lehich  he  obserr'eB,  that  it  teas 

decreed.  La  some  councils,  that  theii  shouhl  continue  in  this  state  of  probation,  at  least. 

t-ujo  or  three  years  ;  and  that  .lite-uitin  continued  solovg  a  Catechumen,  as  appears 

from  the  account  that  Father  gives  of  his  age,  xuheii  ronxerted  to  Ch<-i.',tinmiit,  on  J 

afterwards  received  into  the  church  hy  Ambrose. 

t  Sec  Primitive  Jipiccopacv,  J'rgc  189 — 197. 

Vol.  II.  i  B 


S$8  OF  THE  CHURCH,  VISIBLE  AND  INVISIBLE, 

not  content  till  they  had  added  some  neighbouring  parishes  to 
their  own,  and  so  their  churches  became  very  large,  till  they 
extended  themselves  over  whole  provinces.  But  even  this 
was  complained  of  by  some,  as  an  abuse ;  which  occasioned 
Chrysostom  so  frequently  to  insist  on  the  inconvenience  of  bish- 
ops having  churches  too  large  for  them  to  take  the  oversight 
of,  and  not  so  much  regardmg  the  qualifications  as  the  num- 
ber of  those  over  whom  they  presided ;  and  he  signifies  his 
earnest  desire,  that  those  under  his  care  might  rather  excel  in 
piety,  than  in  number,  as  it  would  be  an  expedient  for  his  bet- 
ter discharging  the  work  committed  to  him  *. 

Thus  concerning  the  character  and  distinction  of  the  pastors 
of  churches,  together  with  the  form  of  the  church  in  the  first 
ages  of  Christianity ;  and  what  is  observed,  by  many,  concern- 
ing the  agreement  and  difference  which  there  was  between  bi- 
shops and  presbyters  :  but  this  has  been  so  largely  insisted  on, 
by  many  who  have  written  on  both  sides  the  question,  and  the 
controversy  turning  very  much  on  critical  remarks  made  on 
some  occasional  passages,  taken  out  of  the  writings  of  the  Fa- 
thers, without  recourse  to  scripture  ;  it  is  therefore  less  neces- 
sary, or  agreeable  to  our  present  design,  to  enlarge  on  that 
head  :  however,  we  may  observe,  that  some  of  those  who  have 
written  in  defence  of  Diocesan  Episcopacy,  have  been  forced 
to  acknowledge,  that  Jerom,  Augustin,  Ambrose,  Chrysos- 
tom, in  the  Fourth  Century;  and,  in  some  following  ages, 
Sedulius,  Primatius,  Theodoret,  and  Theophylact,  have  all 
held  the  identity  of  both  name  and  order  of  bishops  and  pres- 
byters in  the  primitive  church  f.  Jerom,  in  particular,  is  more 
express  on  this  subject  than  any  of  them,  and  proves  it  from 
some  arguments  taken  from  scripture,  m  hich  speak  of  the  dis- 
tinction that  there  was  between  them,  as  being  the  result  of 
those  divisions,  by  which  the  peace  and  order  of  the  church 
was  broken,  and  that  it  was  no  other  than  an  human  constitu- 
tion, (a')     This   opinion   of  Jerom  is  largely   defended  by  a 

*  See  Clarkson's  Primitive  Episcopacy,  chap.  8.  in  luhich  he  refers  to  several 
places,  in  the  writings  of  that  excellent  Father,  to  the  same  purpose. 

f  See  Stillingfieet  Iren.  Page  276. 

{d)  "  More  than  foiirteen  hundred  years  ago  the  superiority  of  the  Prelates  to 
Presbyters  was  attacked,  in  the  most  direct  and  open  manner,  as  having  no  au- 
thority from  our  Lord  Jesus  Chi-ist.  The  banner  of  opposition  was  raised  not  by 
a  mean  and  obscure  decluiiner ;  but  by  a  most  ccmsummate  Theologian.  '•  By  one 
"  who,  in  the  judgment  of  Erasmus,  was,  without  controversy  by  far  the  mo.si 
••  learned  and  most  eloquent  of  all  the  Christians  ;  and  the  prince  of  Christian 
'<  Divines."* — By  the  illustrious  Jerome.f 

*  We  qnote  the  words  of  ooe  who  was  assuredly  no  friend  to  our  cause,  vid.  Cave,  His.  Lilt. 
Script:  Eceles.p  171.  Ed    1720.  Fol. 

t  Prosper,  who  was  nearly  his  cotemporary,  calls  him  magister  mvndi :  i.  e.  the  teacher  of 
the  world.    /*. 


OP  THE  CHURCH,    VISIBLE  AND  INVISIBLE.  559 

learned  writei-  *,  who  shews  that   it  is  agreeable  to  the  senti- 
ments of  other  Fathers,  who  lived  before  and  after  him.  Thua 
*   Vid.  Blondel.  Apol.  pro  Sent.  Jlieron. 

— ■ '  "-'  '  "'    ■       '  _  '         II      ■  '" ,  .      I,  i'      '.""_''  I       '" '7,'       '   I        I -'i  '  '  '        ■■'     '  ■  '  ■'  .t» 

Th\is  he  lays  down  both  doctrine  and  fact  relative  to  the  government  of  the 
church,  m  his  commentary  on  Titus  i.  5. 

That  thou  shouldest  ordain  Presbyters  in  every  city,  as  I  had  appointed  thee* — 
"  What  sort  of  Presbyters  ouglit  to  be  ordained  he  shows  afterwards, — If  any  be 
"  blameless,  the  husband  of  one  teife,  &r.  and  then  adds, /or  a  bishop  must  be  blame- 
"  less  as  the  steward  of  God,  Sic.  A  Presbyter,  therefore,  is  the  same  as  a  Bishop . 
"  and  before  there  were,  by  the  instigation  of  the  devil,  parties  in  religion  ;  and  it 
"  was  said  among  different  people,  /  am  of  Paul,  and  I  of  ^polios,  and  I  of  Ce~ 
"/(Arts,  the  churches  were  governed  hy  the  joint  cov.nsel  of  the  Presbyters.  But 
•*  afterwards,  when  every  one  accounted  those  whom  ht*  baptized  as  belonging 
•'  to  himself  and  not  to  Christ,  it  was  decreed  throvghotit  tlie  ivhole  -world,  that  one, 
"  chosen  from  among  the  Presbyters,  should  be  put  over  the  rest,  and  tiiat  the 
*'  whole  care  of  the  church  should  be  committed  to  him,  and  the  seeds  of  schisms 
"  taken  away. 

"  Should  any  one  think  that  this  is  my  private  opinion,  and  not  the  doctrine  of 
"  the  scriptures,  let  iiini  read  the  words  of  the  apostles  in  his  epistle  to  the  Phi- 
"  lippluns ;  '  Paul  and  'I'imotlieus,  the  servants  of  Jesus  Christ,  to  all  the  saints 
"  in  Christ  Jesus  which  are  at  Philippi,  with  the  bishops  and  deacons,'  Sec.  Phi- 
"  lippi,  is  a  si7igte  city  of  Macedonia;  and  certainly  in  one  city  there  could  not 
"  be  several  bishops  as  they  are  now  styled ;  but  as  they,  at  that  time,  called  the 
"  very  same  persons  bisliops  wliom  they  called  Presbyters,  the  Apostle  has  spo- 
"  ken  without  distinction  of  bishops  as  Presbyters. 

"  Should  tliis  matter  yet  appear  doubtful  to  any  one,  unless  it  be  proved  by  an 
"  additional  testimony ;  it  is  written  in  the  acts  of  the  Apostles,  that  when  Paul 
"  had  come  to  Miletum,  he  sent  to  Ephesus  and  called  the  Presbyters  of  that 
"  church,  and  among-  other  thingr,  said  to  them, '  take  heed  to  yourselves  and  to 
"  all  the  flock  in  whicii  the  Holy  Spirit  hath  made  you  Bishops.'  Take  particii- 
"  lar  notice,  that  calling  the  Presbytkhs  of  the  siwgle  city  ot  Ephesus,  he  after- 
"  wards  names  the  same  persons  Bishops."  After  further  quotations  from  the 
epistle  to  the  Hebrews,  and  from  Peter,  he  proceeds  :  "  Our  intention  in  these 
'"  remarks  is  to  show  that,  among  the  ancients.  Presbyters  and  Bishops  -were  the 
"  VERT  SAME.  But  that  BY  LITTLE  AND  LITTLE,  that  the  plants  of  dissensions 
'*  might  be  plucked  up,  tlie  whole  concern  was  devolved  upon  an  individual.  As 
"  the  Presbyters,  therefore,  kxow  that  they  are  subjected,  bt  the  custom  of  the 
'  CHURCH,  to  him  who  is  set  over  them ;  so  let  the  Bishops  know,  that  they  are 
"  greater  than  Presbyters  more  by  custom,  than  by  any  real  appointment  of 

"  CHRIST." 

•  "  Q;>i  qirilis  Presbyter  debeat  ordinari,  in  consequentibus  disserens  hoc  ait :  Si  quis  est  sine 
crimine,  uiiius  uxoris  vir,"  et  caetera  :  postea  intulit,  "  OporCet.  n.  Episcopum  sine  crimineesse, 
tamj^uam  Dei  dispertsatorem."  Idem  cat  ergo  Presbyter,  (jui  et  Epi'jcopus,  et  antequam  diaboli 
inattnctu,  studia  in  religione  fiercnt.  et  diceretur  in  populis;  "  Ejjo  sum  Pauli.  ego  Apollo,  ego 
autem  Cephse:"  communi  Presbyteroruni  ct/milio  ecclesise  Kubernabantur.  Postqu.tra  vero  unus- 
Quisque  eos.  quos  baptizaverat.  suos  putabut  esse,  iion  Christi :  rh  toto  orbe  decretum  est.  ut  unus 
ae  Prcs'iyteris  elictus  superpcnerctur  cateris,  ad  quern  omnis  ecclesia  cura  pertineret  et  schisma- 
tum  semina  tollerentur.  Putet  aliqnis  iion  scripturarum,  sed  nostram,  esse  seiitentiam  Episcopum 
et  Presbyterum  unum  esse;  et  aliiut  tetatis,  aliudesse  nonien  officii:  relegat  Apostoli  ad  l'hili|>- 
ponses  verba  diceiitis:  Paulus  et  Timotheus  servi  jesu  Christi,  omnibus  Sanctis  in  Christ© 
Jcsu,  qui  sunt  Chilippis,  cum  Kpisccpii  et  UiHcotiis,  gratia,  vobis  et  pax,  et  reliqua.  Philippi  una 
est  urbs  M:icedoniffi.  et  certe  in  una  civitate  plures  at  nnncupantur,  Episcopt  tste  non  poterant. 
Scd  quia  eoadcm  Episcip's  illo  tempore  q\ios  et  Presiytercs  appellab;(nt,  propterea  indifferi-ntei  de 
Episcopis  quasi  de  Preslivteris  est  locutiis.  Adhuc  hue  alitui  videatur  ambiguum,  iifsi  alterc  tes- 
cimonio  comprobetur.  In  ActibuR  Apostoloru'i>  scripium  est,  quod  cum  vffnisset  Apostolus  Mile- 
cum,  niiseiit  F.phesum.  <t  vocavcrit  I'resbvti  ros  eccslesi*  ejusdcm,  qiiilms  postea  inter  tsetera 
sit  locutus :  r.ttendtie  Vibis.  et  cnmi  gregi  in  quo  vm  Spiritus  snnctus  pfsuit  Episccpos,  p,!.tcere 
ecclesiam  Dcmini  quam  'icqtiisivit  per  si'.r.guinem  suum.  Et  hoc  diligentius  obs'  rvate,  quo  niodo 
unius  civitath  Kphesi  Freshyteros  vt>z^n%.  |>ost<  a  e^sdeni  Episcofot  dixei  it  -  Hee.-  propterea,  at 
ostenderemus  apud  veteres  eosdeui  fuisse  Presbyteros  i|UOs  et  Episcopns.  Paulittim  vero,  ut  dis- 
sensionum  plaiitaria  evellrrennir,  ad  nr.um  omiieni  'olicitudinpm  essedelatam  -Suuttrjjn  Prf.s- 
byteri  ^ciunt  it  ex  ecciesia  cotnueludine  ei,  qtii  '^'u  i  propositus  fuerit,  esse  subjectos  ita  Episcopi 
roverint  «e  nugis  ccnsuetudine  qium  chpMilionis  dominice  leritate,  Preshvteris  etse  majares. 
fliercnymi  Cent ;  in  Tit:  I.  1.  0pp.  T.m.  VI   a.  \6t,ei.  VKttrii;  Paris,  1623. Tii. 


5'6l^  QP  THE  CUUilCII,    VlSimi,  AND   INVISIBLL. 

concerning  a  pastor,  as  styled  a  bishop  or  presbyter  ;  we  shall 
now  consider  him  as  invested  in  his  office,  whereby  he  becomes 
related  to  a  particular  church  of  Christ.     That  no  one  is  pas- 
He  pursues  the  same  argument,  with  great  point,  in  his  famous  Epistle  to 
Evagrius,  asserting  and  proving  from  the  Scriptures,  that  in  the  beginning  and 
during  the  Apostles'  days,  a  Bishop  and  a  Presbyter  were  the  same  thing.   He 
then  goes  on  :  "  As  to  the  tact,  that  afterwards,  one  was  elected  to  preside 
"  over  the  rest,  this  was  done  as  a  remedy  against  schisni ;  lest  every  one  draw- 
"  ing  his  proselytes  to  himself,  should  rend  the  church  of  Christ.  For  even  at 
"  Alexandria,  from  the  Evangelist  Mark,  to  the  Bishops  Heraclas  and  Dionysius, 
"  the  Presbytei's  always  chose  one  of  their  number,  placed  him  in  a  superior  sta- 
"  tion,  and  gave  him  the  title  of  Bishop  :,  in  the  same  nianner  as  if  an  army  should 
"  MAKE  an  emperor ;  or  the  deacons  should  choose  from  among  themselves,  one 
"  whom  they  knew  to  be  particularly  active,  and  should  call  him  archdeacos 
Yov,  excepting  ordination,  what  is  done  by  a  Bishop,  which  may  not  be  done  by 
a  Presbyter .-'  Nor  is  it  to  be  sup]50sed,  that  the  church  should  be  one  thing  at 
Rome,  and  another  in  all  the  world  besides.  Both  France  and  Britain,  and  Af- 
rica, and  Persia,  and  the  East,  and  India,  and  all  the  barbarous  nations  wor- 
ship one  Christ,  observe  one  rule  of  truth.  If  you  demand  authority,  the  globe 
is  greater  than  a  city.  Wherever  a  Bishop  shall  be  found,  whether  a\  Rome,  or 
"  Eugubium,  or  Constantinople,  or  llhegium,  or  Alexandria,  or  I'anis,  he  has 
"  the  same  pretensions,  the  same  priesthood."* 

Here  is  an  account  of  the  origin  and  progress  of  Episcopacy,  by  a  Father  whom 
the  Episcopalians  themselves  admit  to  have  been  the  most  able  and  learned  man 
of  his  age ;  and  how  contradictory  it  is  to  their  own  account,  the  reader  will  be 
at  no  loss  to  perceive,  when  he  shall  have  followed  us  through  an  analysis  of  its 
several  parts. 

1.  Jerome  expressly  denies  the  superiority  of  Bishops  to  Presbyters,  by  divine 
fight.  To  prove  his  assertion  on  this  head,  be  goes  directly  to  the  scriptures ;  and 
arc;ues,  as  the  advocates  of  parity  do,  from  the  interchangeable  titles  of  Bishop 
and  Presbyters ;  from  tlie  directiojis  given  to  them  without  the  least  intimation 
of  difference  in  their  authority ;  and  from  the  ^)Qwers  of  Presbyters,  undisputed 
in  his  day. 

2.  Jerome  states  it  as  an  liistorical  fact,  tiiat,  in  the  original  constitution  of  th^ 
clmrch,  before  the  devil  had  as  much  influence  as  he  acquired  afterwards, //iff 
clmrches  -were  governed  by  tlie  joint  cojinsels  of  the  Presbyters. 

o.  Jerome  states  it  as  un  historical  fact,  that  this  government  of  the  churches, 
by  Presbyters  alone,  continued  until,  for  tlie  avoiding  of  scandalous  quarrels  and 
schisms,  it  was  thoiiglit  expedient  to  alter  it.  "  Jlfterii<ards,"  says  he,  "  when 
"  every  one  accounted  those  whom  he  baptized  as  belonging  to  himself,  and  not 
*'  to  Christ,  it  was  decreed  throughout  the  whole  world,  that  one,  chosen  from  among 
"  the  Presbyters,  should  be  put  over  the  rest,  and  that  the  whole  care  of  the 
"  chfarch  should  be  committed  to  him." 

4.  Jerome  states  it  as  an  historical  fact,  that  this  change  in  the  government  of 
the  chuich — this  creation  of  a  superior  order  of  ministers,  took  place,  not  at  once, 
but  by  degrees — "  Paulatim,"  says  he,  "  by  little  and  little."  The  precise  date  on 
whcQ  this  innovation  upon  primitive  order  covimenced,  he  does  not  mention ;  but 
he  says  jjositively,  that  it  did  not  take  place  till  the  factious  spirit  of  the  Corin- 
thians had  spread  itself  in  difterent  countries,  to  an  alarming  extent.  "  Inpopulis," 
is  his  expression.  Assuredly,  this  was  not  the  work  of  a  day.  It  had  not  been  ac- 

•  (i;aod  autem  postea  «k«j  <?/ei:/!(j  est,  qui  CKteris  pneponeretar,  in  schismatis  remedium  fac- 
tum fst:  ne  iinusquisque  ad  se  trahecis  Christ!  Ecclesiain  ruinpcret.  Nam  et  Alesandriae  a  Mar- 
co Kv:uiEelistaus(jut>.jd  Heracl  im  ik  Uionysium  V.\>\iii:.Q[>o%, presbyteri  seiiiptrunumex  se etcctum, 
in  e.xcelstori  ?rndu  cotlucatum  Epiaccpum  r.oviinub<ii:t :  quo  inodosi  exertitus  imperutorem  facial ; 
3.M  A\.vzo\neliSiint  de  se.i\\cm  iirdastvium  iioveriiit  ii'atcliidiacDtmm  vocent.  S>uid  tn\m  inQit, 
exc^pta  ordin^itionc,  Efiicopus,  ^ynod  prdibyter  mm  facial?  Ncc  altera  Koinaiia;  mbis  Ecclesia, 
altera  totius  orbis  existinianda  est  l.t  CJallias.  &  Brittaniae,  &  Afr.ca,  &  Persis,  !i  Oriens,  &. 
India,  ik  omnes  barbur*  nationcs  unuin  Christum  adorart,  imain  observant  regulam  verltatis.  Si 
auctf^ritas  quaeritur.orbis  major  eat  iirbe.  tnucuniqut:  fuprit  Epi.icopus,  sive  Bomaj,  sive  Eugmbii. 
sive  Constantinopoli,  sive  Rhetii  sive  AkxaiiUi  ise,  sivr  lams;  ejusdem  meriti,  ejusdcni  Ik  ti- 
cerdotii.  Weron,  0pp.  T- 1'.  ]>■  f>-'  •■ 


QF  THE  CHURCH,    VISIBLE  AND  INVISIBLE.  561 

tor  of  the  catholic  church,  has  been  observed,  under  a  fore- 
going head*,  wherein  we  shewed,  that  the  church,  when  sty- 
led catholic,  is  not  to  be  reckoned  the  seat  of  goveniment ;  and 
therefore  we  must  consider  a  pastor  as  presiding  over  a  parti- 
cular church ;  and,  in  order  hereunto,  it  is  necessary  that  he 
should  be  called,  or  chosen,  to  take  the  oversight  of  it,  on  their 
part,  and  comply  with  the  invitation  on  his  own,  and,  after 
that  be  solemnly  invested  in,  or  set  apart,  to  this  office. 

(1.)  We  are  to  consider  what  more  especially  respects  the 
church,  who  have  a  right  to  choose,  or  call  those,  who  arc 
qualified  for  the  work,  to  engage  in   this  service,  and  to  per- 

*  See  Page  522,  ante.  Some,  indeed,  choose  to  say,  that  persons  that  stand  more 
immediately  related  to  their  respective  churches,  are  pastors  m  the  catholic  church, 
though  not  oi'  it ;  which,  if  the  -words  be  rightly  wderstood,  does  not  militate  against 
vhiit  we  assert.  O  vcu  Si  t  Tioifxnv  (irltv  mu  at  7rp:2u.lx  UKiKou-^uli.  Ignat.  epist.  ad 
Phil:id.  p.  42. 

complished  when  the  apostolic  epistles  were  written,  because  Jerome  appeals  to 
these  for  proof  that  the  cliurches  were  then  governed  b}'  the  joint  counsels  of 
Presbyters,  and  it  is  incredible  that  such  ruinous  dissensions,  had  they  existed, 
should  not  have  been  noticed  in  letters  to  others  beside  the  Corinthians.  The 
disease  indeed,  was  of  a  nature  to  s|n'ead  rajiidly  ;  but  still  it  must  have  time  to 
travel.  With  all  the  zeal  of  Satan  himself,  and  of  a  parcel  of  wicked  or  foolish 
clergymen  to  help  him,  it  could  not  march  from  people  to  people,  and  clime  to 
clime,  but  in  a  course  of  years.  If  Episcopacy  was  the  apostulic  cure  for  .schism, 
the  contagion  must  have  smitten  the  nations  like  a  flash  of  lightning.  This  woulU 
Lave  been  quite  as  extraordlnaiy  as  an  instantaneous  change  of  government: — 
No:  the  progress  of  the  mischief  was  gradual,  ai\d  so,  according  to  Jerome, 
was  the  pi-ogress  of  the  remedy  which  the  wisdom  of  the  times  devised.*  We 
agree  with  them,  who  think  that  the  experiment  introduced  more  evil  than  it 
banished. 

5.  Jerome  states  as  historical  facts,  that  the  elevation  of  one  Presbyter  over  tlir 
others,  was  a  human  contrivance  ;  was  not  imposed  by  authority,  but  crept  in  bv 
custom  ; — and  that  the  Presbyters  of  his  day,  knew  this  very  well.  ^'Is,  therefore, 
says  he,  the  Presbyters  know  that  tltcy  are  subjected  to  their  superior  by  custom  ; 
so  let  the  bishops  hwu>  that  they  are  above  the  Presbyter  s,  rather  by  the  cusTo.n  0¥ 
THE  cHuucH,  tha7i  by  the  Lord's  appointment. 

6.  Jeiiome  states  it  as  an  lustovical  fact,  that  the  first  bishops  were  made  b^ 
the  Presbyters  themselves ;  and  consequently  they  could  neither  have,  nor  com 
municate  any  authority  above  that  of  Presbytei'.s.  *«  Afteiiuards^''  says  he,  "  to 
"  prevent  schism,  one  was  elected  to  preside  over  the  rest."  Elected  and  comrais- 
sioned  by  whom  i  My  the  Presbyters :  for  he  immediately  gives  you  a  broad  fad 
which  it  is  impoasible  to  explain  away.  "  At  Alexandria,"  he  tells  vou,  "  froni 
"  the  evangelist  Mark  to  tlie  Bishops  ileraclas  and  Dionysius,"  i.e.  till  al)out  th( 
middle  of  the  tliird  century,  "  the  Presbyters  ul-wcys  chose  one  of  their  number, 
"  placed  him  in  a  eitperior  station,  an<l  gave  him  the  title  of  Bishop?'' 

Chuistiax's  Magazine. 

•  Our  opjjonents,  v.lio  contend  tliat  nothing  can  br  concluded  from  the  prnmiBcuous  use  ot  thr 
scriptural  titles  otcflice.  ure  yet  (.•impelled  to  :ii-kiio\vl;dKe  that  Bislicp  and  Preshytcr  wtrt  af- 
ttfi'nrds  .^ei^ar.itcd  and  restricted,  tlie  toritier  lo  the  superior,  and  the  latter  to  the  intcrii-r  order 


lias  blown  lli'-  seen  t.    When  oni_.  of  the  Tresbyters  v.us  set  nver  the  he.ids  ot"  the  others,  therr- 
>v  j-i  ;i  i::iii  iifficer  and  he  wan'od  a  name.  So  they  apprLiiriated  the  term  Bishop  to  him  ;  and  thus 
aviiidid  the  vdium  of  in'jeuting  a  tit'e  unknown  to  the  scripture.   The  peopte,  no  douht,  were 
luldtlut  there  wa«  no  m.iteri;d  alteration  in  the  ^criptaral  order;  and  hearinjj  nothing  bu;  . 
.lanie  to  which  they  hr.d  ahrtn  s  been  accustomcct.  they  were  the  less  srarfled. 


56%  OK  TU£  CHURCH,    VISIBLE  AND  INVISIBL£. 

form  the  two  branches  of  the  pastoral  office,  namely,  instruct 
ing  and  governing.  This  is  not  only  agreeable  to  the  laws  of 
society,  but  is  plainly  contained  in  scripture,  and  appears  to 
have  been  the  sentiment  and  practice  of  the  church,  in  the  three 
first  centuries  thereof.  The  church's  power  of  choosing  their 
own  officers,  is  sufficiently  evident  from  scripture.  If  there 
were  any  exception  hereunto,  it  must  be  in  those  instances  in 
which  there  was  an  extraordinary  hand  of  providence  in  the 
appointment  of  officers  over  them;  but,  even  then,  God  some- 
times referred  the  matter  to  their  own  choice  :  thus,  when  Mo- 
ses made  several  persons  rulers  over  Israel,  to  bear  a  part  of 
the  burden,  which  before  was  wholly  laid  on  him,  he  refers 
this  to  their  own  election,  when  he  says.  Take  ye  xvise  merty 
and  understandings  and  known  among  your  tribes^  and  I  tvill 
make  them  rulers  over  yoti^  Deut.  i.  13.  And  in  the  gospel- 
church,  which,  at  first,  consisted  of  about  an  hundred  and  tzuen- 
fij  members^  Acts  i.  15.  when  an  apostle  was  to  be  chosen  to 
succeed  Judas,  they  appointed  txvo  omX.  of  their  number,  and 
prayed,  that  God  would  signify  -which  of  them  he  had  chosen; 
and,  when  they  h^d  given  forth  their  lots^  the  lot  fell  upon  Mat- 
t-hias,  and  he  rvas  numbered  xuith  the  eleven  apostles^  ver.  23. 
so  we  render  the  words  :  but  if  they  had  been  rendered,  he 
%vas  numbered  among  the  eleven  apostles,  by  common  suffrage 
or  vote,  it  would  have  been  more  expressive  of  the  sense  there- 
of*. Soon  after  this,  we  read  of  the  choice  of  other  officers, 
to  wit,  deacons  in  the  church,  chap.  vi.  3.  and  the  apostles 
say  to  them.  Look  ye  out  among  you  seven  men^  xvhom  ye  may 
appoint  over  this  business.  And  afterwards,  in  their  appoint- 
ing elders,  or  pastors,  over  particular  churches,  we  read  of 
their  choosing  them  by  vote  or  suffrage  :  thus  it  is  said,  in  Acts 
xiv.  23.  JVheJi  they  had  ordained  them  elders  in  every  church  ; 
so  we  translate  the  words  f ;  but  they  might  be  better  rendef- 
ed.  When  they  had  chosen  elders  in  every  church  by  lifting  up 
of  the  hand.  This  was,  and  is,  at  this  day,  a  common  mode 
of  electing  persons,  either  to  civil  or  religious  offices,  (a)  And 

•  'SsjyK^'ri-\yi^ii7^y\  fxi<ra  Tcm  eii'aii  ttrro;o\uv,  -iuhich  Ueza  raiders,  Corailiunlbii§ 
calculis  allectus  est  cum  undecem  Apostolis. 

f  XiipcToviif  o-vli;  auTo/f  w/!ST/?uT6/!8c  HAT  nMMtriav,  Cum  ipsi  pci'  suffrag'ia  creassent 
per  singiilas  ecclesias  Presbyteros.  The  learned  Dr.  Oiuen,  in  his  True  J\''uture 
of  a  Gospel-church,  &c.  Pa^e  68 — 71-  proves  that  the  loord  x^ifii'Tovict,  in  several 
Grepk  -ariters,  is  used  to  signify  the  choice  of  a  person  to  office  by  suffrage,  or  vote, 
■which  -WHS  dmie  by  lifting  up  the  hand.  And  he  observes,  that  all  our  old  English 
translations  render  the  vjords,  in  this  text,  ordaining  or  creating  elders  by  thesuff- 
rasfe  of  the  disciples.  And  he  farther  observes,  that  the  luordis  but  once  more  used 
i>i  the  J^Pe-w  Testament,  viz.  in  2  Cor.  viii.  19.  where  it  is  rendered,  he  was  chosen, 
Jtc.     See  more  to  this  purpose  in  the  place  but  no-io  mentioned. 


(fi)  Xvgormm  signifies,  to  hold  out  the  hand.     It  is  compounded  of  Xaj,  thf 
VT:!d,  -w^'i  T«(v»v  < n  extend     The  s.cf.ior,  holdirg- out  tlie  hand,  is  expressive  of 


or  THE  CHURCH,  VISIBLE  AND  INVISIBLE.  S^S. 

It  might  be  easily  proved  from  the  Fathers,  that  this  was  the 
universal  practice  of  the  church  in  the  three  first  centuries,  ani 
not  wholly  laid  aside  in  following  ages,  till  civil  policy,  and 
secular  interest  usurped  and  invaded  the  rights  thereof:  but 
this  argument  having  been  judiciously  managed  by  Dr.  Owen^'*^, 
I  pass  it  over,  and  proceed  to  consider, 

(2.)  That  a  pastor  being  thus  chosen,  by  the  church,  and 
having  confirmed  his  election  by  his  own  consent;  then  fol- 
lows his  being  separated,  or  publicly  set  apart  to  this  office, 
with  fasting  and  prayer,  which  is  generally  called  ordination. 
This  does  not,  indeed,  constitute  a  person  a  pastor  of  a  church, 
so  that  his  election,  confirmed  by  his  consent,  would  not  have 
been  valid  without  it;  yet  it  is  not  only  agreeable  to  the  scrip- 
ture-rule, but  higidy  expedient,  that,  as  his  ministerial  acts  are 
to  be  public,  his  first  entering  into  his  office  should  be  so  like- 
wise, and,  in  order  thereunto,  that  other  pastors,  or  elders, 
should  join  in  this  solemnity ;  for,  though  they  do  not  confer 
this  office  upon  him,  yet  thereby  they  testify  their  approbation 
of  the  person,  chosen  to  it ;  and  a  foundation   is   laid  for  that 

•  See  the  True  Mittire  of  a  Gospel  church,  Page  78—83.  -vherc  it  appears, 
from  Tgiiatim,  TertuUiaii,  Origen,  and  Cfpnan,  that  thin  ivus practmedin  the  three 
first  centuries;  and  from  Blmtdel's  .ipolog)/,  ivhich  lie  refers  to,  that  it  was  con- 
tinned  in  some  following-  ages. 


choice  and  resolution.     It  moi-ks  a  decision  of  the  will,  whether  intimated  or  exe.. 
ci'.ted. 

The  word  Trfoxtir^rowt),  is  used  to  signify  divine  appointment.  Acts  x.  41. 
^ufCTovtui,  Human  clioice,  however  expressed.  2  Cor.  viii.  19.  .\nd  odly,  i*.  sig'- 
iiifies  to  elect  to  office,  by  holding  up  the  right  hand.  "  At  Athens,  some  of 
the  magistrates  were  called  Xii^o7cv;i7c/,  because  they  were  elected  by  the  people 
[n  this  m:mner."     Parkhurst. 

The  right  of  choosing  spiritual  rulers,  is  in  the  christian  people;  the  power  of 
ordination,  in  those  who  are  already  ordained.  Xe/goTsv«<ratvT6c,  Acts  xiv.  23,  em- 
braces election  and  consequent  ordination  of  elders  in  the  church. 

Tlie  hand  is  the  instrument  of  power.  X«g  is  used  in  scripture  for  ministerial 
action.  Acts  xiv.  3.  Luke  iv.  11. 

Hence,  imposition  of  hands  is  a  communication  of  power.  This  significant 
action  was  known  to  the  patriarchs.  Gen.  xlviii.  14. 

The  presbyters  of  the  synagogue  were  ordained  by  the  laying  on  of  hands.  In 
its  scriptural  usage,  this  action  is  universally  expressive  of  some  communica- 
tion from  him  who  lays  on  the  hand,  to  him  upon  whom  it  is  laid.  In  any  other 
.sense,  it  is  a  common,  and  not  a  religious  action. 

1.  It  is  a  mean  of  communicatmg  bodily  vigour.  Mark  vi.  5. 

2.  It  is  a  communication  of  special  blessing.  Gen.  xlviii.  14.  Mark  x.  16. 

3.  It  is  a  mean  of  imparting  the  power  of  miracles — the  gifts  of  the  Holy 
Ghost.  Acts  viii.  17. 

4.  And  it  is  a  communication  of  ministerial  authority.  Numb,  xxvii.  18.  23. 
Dent,  xxxiv.  9.  1  Tim.  v.  22.  Physical  strength,  special  blessing,  miraculous 
power,  and  moral  authority,  have,  according  to  divine  appointment,  been  com- 
municated by  the  laying  on  of  hands.  These  things  have  also  been  otherwise 
communicated.     God  selects  means  adequate  to  the  end. 

All  the  communications  mentioned  in  scripture  as  made  by  the  imposition  of 
hands,  are  of  an  extraordinary  kind,  except  one — that  of  authority.  This  ia 
.iloor  cariable  of  being  Vf>"fiibtcd  hv  nrdinnrv  ngeiirv, 

M'Tt.od'sEccx.  Cirt-. 


564  Qr  THE  CHURCH,  VISIBLE  AKD  INVISIBLE. 

f 

harmony  of  pastors  and  churches,  that  tends  to  the  glory^  of 
God,  and  the  promoting  of  the  common  interest.  This  also 
fences  against  several  inconveniences  which  might  ensue;  since 
it  is  possible  that  a  church  may  chuse  a  person  to  be  their  pas- 
tor, whose  call  to,  and  qualification  for  this  office  may  be  ques^ 
tioned;  and  it  is  natural  to  suppose,  that  they  would  expect 
that  their  proceedings  herein  should  be  justified  and  defended 
by  other  pastois  and  dmrches,  and  the  communion  of  church- 
es maintained :  but  how  can  this  be  done  if  no  expedient  be 
used  to  render  this  matter  public  and  visible,  which  this  way 
pf  ordaining  or  setting  apart  to  the  pastoral  office  does  ?  And 
they  who  join  herein  testify  their  approbation  thereof,  as  what 
is  agreeable  to  the  rule  of  the  gospel. 

This  public  inauguration,  or  investiture  in  the  pastoral  of- 
fice, is,  for  the  most  part,  performed  with  imposition  of  hands, 
which,  because  it  is  so  frequently  mentioned  in  scripture,  and 
appears  to  have  been  practised  by  the  church  in  all  succeeding 
ages,  it  will  be  reckoned,  by  many,  to  be  no  other  than  a 
fruitless  attempt,  if  not  an  offending  against  the  generation  of 
God's  people,  to  call  in  question  the  warrantableness  thereof. 
It  is  certain,  this  ceremony  was  used  in  the  early  ages  of  the 
church,  particularly  in  public  and  solemn  benedictions :  thus 
Jacob  laid  his  hands  on  Ephraim  and  Manasseh,  when  he  bles- 
sed them ;  and  also  in  conferring  political  offices,  Numb,  xxvii. 
18.  Deut.  xxiv.  9.  It  was  also  used  in  healing  diseases  in  a 
miraculous  way,  2  Kings  v.  11.  Mark  vii.  32.  and  it  was  some- 
tinges  used  when  persons  were  eminently  converted  to  the 
Chi'istian  faith  and  baptized.  Acts  ix.  17".  These  things  are 
very  evident  from  scripture  :  nevertheless,  it  may  be  observed, 
that,  in  several  of  these  instances,  it  is,  and  has,  for  some  ages 
past,  been  laid  aside,  by  reason  of  the  discontinuance  of  those 
extraordinary  gifts,  which  were  signified  thereby.  There  was, 
doubtless,  something  extraordinary  in  the  patriarchal  benedic- 
tion ;  as  Jacob  did  not  only  pray  for  a  blessing  on  the  sons  of 
Joseph,  but  as  a  prophet  he  foretold  that  the  divine  blessing, 
which  he  spake  of,  should  descend  on  their  posterity;  and 
therefore  we  don't  read  of  this  ceremony's  being  used  in  the 
more  common  instances,  when  persons,  who  were  not  endow- 
ed with  the  spirit  of  prophecy,  put  up  prayers  or  supplications 
to  God  for  others.  And  though  it  was  sometimes  used,  as  in 
the  instances  before-mentioned,  in  the  designation  of  persons 
to  political  offices ;  yet  it  was  not  in  those  times  in  which  the 
church  of  the  Jews  was  under  the  divine  theocracy,  and  extra- 
ordinary gifts  were  expected  to  qualify  them  for  the  office  they 
were  called  to  perform. 

And  whereas  we  frequently  read,  in  scripture  of  imposition 
.of  handsj  in  the  ordination,  or  setting  apart  of  ministers  to  the 


OF  THE  CHURCH,  VISIBLE  AND  INVISIBLE*  565 

pastoral  office,  while  extraordinary  gifts  were  conferred,  and  of 
these  gifts  being  also  bestowed  on  persons  who  were  converted 
to  the  Christian  faith,  and  baptized;  in  these,  and  other  in- 
stances of  the  like  nature,  tliis  ceiemony  was  used,  as  a  sig- 
nificant sign  and  ordinance  for  their  faith :  but  it  is  certain, 
that  the  conferring  extraordinary  gifts  to  qualify  for  the  pas- 
toral office,  is  not  now  to  be  expected ;  therefore  it  must  either 
be  proved,  that,  besides  this,  something  else  was  signified, 
which  may  be  now  expected,  or  else  the  use  thereof,  as  a  sig- 
nificant sign,  or  an  ordinance  for  our  faith,  cannot  be  well  de- 
fended. And  if  it  be  said,  that  the  conferring  this  office  is 
signified  thereby,  it  must  be  proved,  that  they  who  use  the  sign, 
have  a  right  to  confer  the  office,  or  to  constitute  a  person  a 
pastor  of  a  particular  church.  If  these  things  cannot  easily  be 
proved,  then  we  must  suppose  that  the  external  action  is  used, 
without  having  in  it  the  nature  of  a  sign,  and  then  it  is  to  be 
included  among  those  things  that  are  indifferent ;  and  a  per- 
son's right  to  exercise  the  pastoral  office,  does  not  depend  on 
the  use ;  nor,  on  the  other  hand,  is  it  to  be  called  in  question, 
by  reason  of  the  neglect  thereof.  But,  to  conclude  this  head, 
if  the  only  thing  intended  hereby  be  what  Augustin  under- 
stood to  be  the  meaning  of  imposition  of  hands,  on  those  who 
were  baptized  in  his  day,  namely,  that  it  was  nothing  else  but 
a  praying  over  persons  *,  I  have  nothing  to  object  against  it: 
but  if  more  be  intended  hereby,  and  especially  if  it  be  reckon- 
ed so  necessary  to  the  pastoral  office,  that  it  cannot  be  accep- 
tably performed  without  it ;  this  may  give  just  reason  for  many 
to  except  against  it. 

(3.)  We  shall  now  consider  the  pastor,  as  discharging  his 
bffice.  This  more  immediately  respects  the  church  to  which 
he  stands  related,  especially  in  what  concerns  that  branch  there- 
6f,  which  consists  in  presiding  or  ruling  over  them.  If  there 
be  more  elders  joined  with  him,  with  whom  he  is  to  act  in 
concert,  this  is  generally  called  a  consiatory^  which  I  cannot 
think  essential  to  the  exercise  of  that  government,  which  Christ 
has  appointed ;  though  sometimes  it  may  be  expedient,  as  was 
before  observed :  but  whether  there  be  one,  or  more,  that  bear 
rule  in  the  chui"ch,  their  power  is  subjected  to  certain  limita- 
tions, agreeable  to  the  laws  of  society,  and  those  in  particular 
which  Christ  has  given  to  his  church.  As  the  nature  of  the 
office  we  are  speaking  of,  does  not  argue  that  the  church  is 
without  any  government,  or  under  such  a  democracy  as  infers 
confusion,  or  supposes  that  every  one  has  a  right  to  give  laws 
to  the  whole  body ;  so  it  has  not  those  ingredients  of  absolute 
and  unlimited  monarchy  or  aristrocacy,  as  are  inconsistent  with 

•   Vid.  Aug.  ck  Bapt.  contr.  Donat.  lAb.  III.  cap.  6    ^uid  est  aliud  tnanite  impo- 
sitio  qnain  oiatio  siiper  hominem? 

Vol.  II.  4  C 


565  O.F  THE  CjrURCH,  VISIBLE  AKD  liSV'lSIBLE. 

liberty;  and  therefore  we  suppose,  that  a  pastor,  and  other  el- 
ders, if  such  be  joined  Math  hiin,  are  hot  to  rule  according  to 
their  own  will,  or  to  act  separately  from  the  church  in  the  af- 
fairs of  government,  but  in  their  name,  and  with  their  consent; 
and  therefore  they  are  generally  styled,  the  instruments  by 
which  the  church  exerts  that  power  which  Christ  has  given  it; 
and  accordingly  a  church,  when  officers  are  set  over  it,  is  said 
to  be  organized.  This  is  called,  in  scripture,  the  power  of  the 
keys,  which,  agreeably  to  the  laws  of  society,  is  originally  in 
them,  and  is  to  be  exercised  in  their  name,  and  with  their  con- 
sent, by  their  officers ;  and  therefore  a  pastor,  or  other  elders- 
with  him,  have  no  power  to  act  without  the  consent  of  the 
church,  in  receiving  members  into,  or  excluding  them  from  its 
communion.  This  I  cannot  but  think  to  be  agreeable  to  the 
law  of  nature,  on  which  the  laws  of  society  are  founded,  as  well 
.as  the  gospel-rule. 

, ., ,  ,1  am  sensible  that  many  of  the  reformed  churches,  who  al- 
,4ow  that  this  power  is  originally  in  them,  conclude  notwith- 
standing, and  their  practice  is  consonant  hereunto,  that  it  may 
be  consigned  over  to  the  pastor  and  elders,  and  that  this  is  ac- 
tually done  by  them  wlien  they  chuse  them  into  that  office. 
The  principal  argument,  by  which  this  is  generally  defended, 
is,  that  because  they  are  fit  to  teach,  they  are  fit  to  govern, 
without  being  directed  in  any  thing  that  relates  thereunto. 
But  the  qtiestion  is  not  concerning  the  fitness  of  persons  for  it, 
Avhich  is  not  to  be  denied  ;  but  whether  the  church  ought  to 
divest  itself  of  that  power  which  Christ  has  given  it,  especially 
when  it  may  be  exerted  without  anarchy  or  confusion  ;  which 
it  certainly  may,  if  this  power  be  not  abused,  or  the  due  exer- 
cise thereof  neglected.  And,  in  order  hereunto,  a  church- 
officer  is  to  prepare  matters  for  the  church,  that  nothing  tri- 
fling, vain,  or  contentious  may  be  brought  before  them  ;  and 
to  communicate  them  to  it,  to  desire  to  know  their  sentiments 
about  them,  and  to  declare,  improve,  and  act  pursuant  there- 
unto. 

There  are,  indeed,  some  branches  of  the  pastoral  office, 
which  are  to  be  performed  without  the  church's  immediate  di- 
rection ;  such  as  preaching  the  woi'd,  administring  the  sacra- 
ments, visiting  the  sick,  comforting  the  afflicted,  endeavouring 
to  satisfy  them  that  are  under  doubts,  or  scruples  of  conscience, 
and  excite  and  encourage  them  to  pci  i'orni  those  duties,  which 
their  professed  subjection  to  Christ,  and  their  relation  to  his 
church,  oblige  them  to. 

(4.)  We  shall  now  con.sider  pastors,  or  elders  of  churches, 
as  employed  occasionally  in  using  their  best  endeavours  to 
assist  others  in  some  difficulties,  in  which  their  direction  is 
needed  or  desired.    This  is  what  we  call  a  synod^  which  Avord 


OF  THE  CIIURCK,  VISIBLE  AND  INVISIBLE.  567 

is  very  much  disrelished  by  some  in  our  age  ;  and  it  were  to 
be  vvisiied,  that  there  had  been  no  occasion  for  this  prejudice, 
from  the  account  we  have  of  the  abuses  practised  by  synods 
and  councils  in  former  ages.  This  gave  great  uneasiness  to 
Gi-egory  Nazianzen,  who  complains  of  confusions,  and  want 
of  temper  which  were  too  notorious  in  some  synods  in  the  age 
in  which  he  lived  *.  And  afterwards  we  find,  that  almost  all 
the  corruptions  that  were  brought  into  the  church,  were  coun- 
tenanced bv  some  synod  or  other  ;  and  many  of  them  assumed 
to  themselves  a  power  of  making  laws,  which  were  to  be  re- 
ceived with  equal  obligation,  as  though  they  had  been  delivered 
by  the  immediate  inspiration  of  the  Holy  Ghost  ;  and  a  door 
was  opened  by  them  to  persecution,  so  that  they  have  in  many 
instances,  taken  away  not  only  the  religious,  but  civil  rights  of 
mankind.  It  will  therefore  be  thought  strange  that  I  should  so 
much  as  mention  the  word  ,•  but  though  I  equally  detest  every 
tiling  of  this  nature,  that  has  been  practised  by  them  ;  yet  it  is 
not  impossible  to  treat  on  this  subject  in  an  unexceptionable 
manner  :  It  is  certainly  a  warrantable  practice,  founded  in  the 
law  of  nature,  for  persons  who  cannot  compromise  a  matter  in 
debate,  to  desire  the  advice  of  others.  The  same  is,  doubtless, 
true  in  religious  matters  ;  therefore  we  suppose  that  there  may 
be  some  matters  debated  in  a  church,  which  cannot  be  issued 
among  themselves.  And  in  this  case,  provided  it  be  an  affair  of 
importance,  it  is  expedient  for  them  to  apply  themselves  to 
other  churches,  to  give  their  advice  in  tliis  matter  by  their  pas- 
tors and  elders  :  If  it  be  some  corruption  in  doctrine  that  has 
insinuated  itself  into  it,  they  may  desire  to  know  the  sense  of 
others  about  it,  still  reserving  to  themselves  a  judgment  of  dis- 
cretion, without  reckoning  their  decrees  infallible  ;  or  if  it  be 
in  matters  of  conduct,  which,  through  the  perverseness  of  some, 
and  ignorance  of  others,  may  be  of  pernicious  tendency,  if 
suitable  advice  be  not  given  ;  then  it  ought  to  be  desired  and 
complied  with,  so  far  as  it  appears  to  be  agreeable  to  the  mind 
of  Christ.  This  is  therefore  not  only  allowable,  but  very  ex- 
pedient.' 

I  have  nothing  to  say  as  to  the  number  of  persons,  to  whom 
this  matter  may  be  referred  :  A  multitude  of  counsellors  may 
sometimes  be  mistaken,  when  a  smaller  number  have  given  bet- 
ter advice ;  neither  have  I  any  thing  to  allege  in  defence  of 
oecumenical  councils,  much  less  such  as  have  been  convened  by 
the  usurped  power  of  the  bishop  of  Rome.  But  we  are  speak- 
ing of  a  particular  church  under  some  difficulties,  desiring  the 
advice  of  as  many  as  they  think  meet  to  refer  the  matter  to  : 
or  if  a  Christian  magistrate  demands  the  advice  of  the  pastors 
or  elders  of  churches,  in  his  dominions,  in  those  religious  af 
*'-'  *    rid.  Girg.  J\'ai:.  F.pint  43.  'ul  P'-'irbj,. 


568  OF  THE  CHURCH,  VISJBLE  AND  INVISIBLE. 

fairs  that  are  subservient  to  his  government,  they  ought  to  obey 
him.  These  things  are  altogether  unexceptionable  :  But  when 
ministers  give  vent  to  their  own  passions,  and  pretend  to  give 
a  sanction  to  doctrines  that  are  unscriptural ;  or  if  they  annex 
anathemas  to  their  decrees,  or  enforce  them  by  excommunica- 
tion, or  put  the  civil  magistrate  on  methods  of  persecution  ; 
this  is  going  beyond  the  rule,  and  offering  prejudice  rather 
than  doing  service  to  the  interest  of  Chnst :  But  when  they 
only  signify  what  is  their  judgment  about  some  important  ar- 
ticles ot  faith,  or  church-discipline,  or  some  intricate  cases  of 
conscience,  in  which  it  is  desired ;  and  endeavour  to  give  con- 
viction rather  by  arguments,  than  barely  their  authority,  this  is 
not  only  their  duty,  but  an  advantage  to  the  church,  as  the  sy- 
nod that  met  at  Jerusalem  was  to  the  church  at  Antioch,  Acts 
XV.  31, — 33. 

Thus  we  have  considered  the  office  of  a  Pastor.  It  might  be 
expected   that  we  should  consider  that  of  a  Teacher,   which 
many  think  to  be  a  distinct  officer  in  the  church,  as  the  apostle 
says.  He  gave  some  pastors  and  teachers,  Eph.  iv.  11.    There 
are  many,  who  treat  on  this  matter,  that  suppose  a  teacher  to 
be  a  distinct  officer  from  a  pastor ;  but  yet  when  they  call  him 
a  teaching  elder,  and  allow  him  to  have  a  part  of  the  govern- 
ment of  the  church,  as  well  as  to  be  employed  in  the  work  of 
preaching,  their  method  of  explaining  the  nature  of  this  office 
supposes  it  to  differ  little  or  nothing  from  that  of  a  pastor,  ex- 
cept in  name.  If  they  say  that  the  difference  consists  in  that  the 
pastor  is  superior  in  honour  and  degree,  to  a  teacher,  and  make 
the  latter  no  more  than   a  provisionary  officer  in  the   church, 
appointed  to  perform  what  properly  belongs  to  the  pastor,  when 
he  is  absent,  or  indisposed,  or,  for  any  other  reason,  desires  him 
to  officiate  for  him  ;  I  cannot  see  reason  to  conclude  that  this 
is  the  meaning  of  the  word  teacher,  as  mentioned  by  the  apos- 
tle ;  so  that  whilst  they  plead  for  its  being  a  distinct  office  in 
the  church,  and,  at  the  same  time,  explain  it  in  such  a  way, 
there  seems  to  be  little  else  but  a  distinction  without  a  difference. 
As  for  the  opinion  of  those  who  think  that  it  was,  indeed,  a 
distinct  office,  but  that  a  teacher  was  called,  by  the  church,  to 
some  other  branches  of  teaching,  which  the  pastor  could  not 
well  attend  to,  and  that  these  were  such  as  were  styled,  by  the 
primitive  church,  Catechists  ;  this  deserves  our  consideration. 
We  read,  in  the  early  ages  of  the  church,  of  persons  who  had 
this  office  and  character  :  Their  work  was  such  as  needed  those 
gifts,  which  our  blessed  Saviour  was  pleased  to  bestow  on  men, 
for  the  propagating  his  interest  in  the  world,   as  much  as  any 
other  ;  for,  whether  they  preached   publicly  or  no,  as  the  pas- 
tor was  called  to  do,  their  business  Avas  not  only  to  instruct  the 
catechumens,  who  were  disposed  to  embrace  the  Christian 


OF  THE  CHURCH,    VISIBLE  AND  IN^VISIBLI?.  569 

doctrine,  but  all  who  were  willing  to  be  taught  by  them  ;  for 
which  end  there  Avere  public  schools  erected,  which  were  un- 
der the  direction,   care,  lind  countenance  of  the   church,  in 
which  the  method  of  instruction  was,  by  explaining  the  scrip- 
tures, and,  in  public  and  set  disputations,  defending  the  Chris- 
tian religion  against  those  who  opposed  it,  by  which  means  ma- 
ny were  converted  to  the  Christian  faith  from  among  the  hea- 
then J  and  others,   who  were  initiated  therein,  were,  by  this 
means,  as  well  as  by  public  preaching,  established   and   con- 
firmed therein,  and  thereby  qualified  for  church-communion, 
and  then  baptized  and  joined  to  the  church.  Thus  we  read,  in 
the  writings  of  the  Fathers,  and  church-historians,  of  several 
who  performed  this  office  with  very  great  reputation  and  use- 
fulness * ;  and  it  is  thought,  by  some,  to  have  been  not  only 
agreeable  to  the  practice  of  the  church  in  the  apostle's  days, 
but  derived  from  it ;  and  though  it  be  not  so  plainly  mention- 
ed in  scripture,  as  some  other  officers  are,  yet  that  the  apostic 
refers  to  it,  when  he  says,  Let  him  that  is  taught  in  the  xvord^ 
comviunicate  unto  him  that  teacheth^  Gal  vi.  6.  that  is.  Let  him 
that  is  catechized  communicate  to  the  catechist  f .    But  this  is, 
at  best,  but  a  probable  sense   of  the  word,  and  therefore  not 
sufficient  of  itself  to  give  ground  to  conclude,  that  the  apostle 
intends  this  when  he  speaks  of  teachers,  as  distinct  officers  from 
pastors.      However,  though,   doubtless,    the   practice   of    the 
church,  as  above-mentioned,   in  appointing  such  officers   was 
commendable  ;   yet  it  does  not  fully  appear,  tliat  this  is  what 
the  apostle  intends,  though  I  will  not  deny  it  to  be  a  probable 
conjecture  ;  and  I  should  acquiesce  in  it,  rather  than  in  any 
other  sense  of  the  text  that  I  have  hitherto  met  with,  did  I  not 
think  that  the  words  pastors  and  teachers  might  not  be  as  well, 
if  not  better,  understood,  as  signifying  one  and  the  same  office  ; 
and  therefore  I  had  rather  understand  them  as  Jerom  and  Au- 
gustin  do  :}:,  q.  d.   He  gave  some  pastors^   to  wit,  teachers^  or 
pastors  that  are  teachers,  or  engaged  in  preaching  the  gospel, 
which  is  the  principal  branch  of  their  office.    And  that  which 

•  ^'ear  the  latter  end  of  the  second  century,  Pantccmis  ivaa  a  celebrated  catechist, 
i:i  t/ie  school  supported  61/ the  church  at  Alexandria;  and  Clemens  Jlleaandrinus 
■was  hisjirst  scholar,  and  afterguards  sticceeded  him  in  the  ivorb  of  a  teacher  ;  and 
Driven  icas  Clement'' s  scholar,  and  ivas  ufterioards  emploi/ed  in  the  same  -zi-orh  in 
that  school.  And,  in  the  fourth  century,  .dthanasius,  who  strenuously  defended  the 
faith,  in  tlie  council  ofjXice,  against  Sarins,  had  his  education  in  tlie  same  school.; 
and  Didymus,  li'ho  flourished  about  the  middle  of  that  century,  was  u  catechist 
therein,  and  Jerom  and  Jhiffinus  were  his  scholars. 

f  So  the  vulvar  Latin  translation  renders  the  u'orrf  Kst7>ixiiv7/,Ei  qui  se  catcchizat. 

±  Vid.  Ilieron.  in  Ephes.  iv.  11.  ^Xon  ait  alios paslores,  and  alios  magtstros  ;  sed 
alios  pastores,  et  Jifa^^istros,  ut  qui  pastor  est,  esse  d:bcat  &  mai^ister  ;  nee  in 
ecclesiis  pastoris  sibi  novKn  assumere,  nisi  posset  docere  giios pascit .  iJ  Aug-,  epist.  59. 
pastores  &  doclores  eosdem puto  esse,  ut  non  ■•Vtos  pastores  alios  doclores  intelligci- 
mns,  sed  idea  cum  pradixisset pastores  sulfjunxicne  d'/ctares  vt  in(el'.i£crent  pastores 
adojficiiim  sxiump'rtinere  doctrinatn. 


510  OF  THE  CHURCH,  VISIBLE  ANO  INVISIBLE. 

gives  me  farther  ground  to  understand  the  words  in  this  sense^ 
is,  because  the  apostle,  \vhen  he  enumerates  the  officers  ot  a 
church  elsewhere,  speaks  of  teacher^  without  any  mention  ot 
pastors,  as  it  is  said,  God  has  set  some  in  the  church ;  Jirst^ 
apostles;  secondarily^  prophets ;  thirdly^  teachers,  1  Cor.  xii.  28. 
where  no  mention  is  made  of  pastors,  as  being  included  in  the 
word  teachers ;  and  this  is  agreeable  to  what  we  observed  else- 
where,* which  is  all  we  shall  add  on  this  head. 

The  next  officer  in  a  church  is  a  deacon,  whose  work  and 
business  is  described  as  serving  tables.  Acts  vi.  2.  that  is,  the 
I^ord's  table,  by  providing  what  is  necessary  for  the  Lord's 
supper,  and  assisting  in  the  distribution  of  the  elements.  He  is 
also  to  supply  the  poor  with  necessaries,  and  to  take  care  that 
the  minister  may  be  maintained,  and  other  expenses  defrayed  ; 
and,  in  order  hereunto,  he  is  to  receive  the  contributions  raised 
by  the  church  for  those  ends ;  so  that  the  office  is  properly  se- 
cular, though  necessary  and  useful,  as  subservient  to  others  that 
are  of  a  spiritual  nature.  The  apostle  gives  an  accoimt  of  the 
qualifications  of  those  who  are  to  engage  in  this  office,  in  1  Tim. 
iii.  8 — 13.  in  which  he  speaks  of  them  as  persons  oi  an  un- 
blemished character,  of  great  gravity  and  sobriety,  and  othe? 
endowments,  which  may  render  them  faithful  in  the  discharge 
of  their  trust,  and  exemplary  and  useful  in  their  station. 

In  the  first  age  of  the  church,  after  the  apostles'  days,  when 
it  was  under  persecution,  it  was  the  deacon's  work  to  visit  and 
give  necessary  relief  to  the  martyrs  and  confessors  :  but  we  do 
not  find  that  they  performed  any  other  branches  of  service  be- 
sides tliis,  and  those  above  mentioned ;  though  Tertullian 
speaks  of  them,  in  his  time,  as  being  permitted  to  baptize  in 
the  absence  of  bishops  and  presbyters,f  in  which  they  went 
beyond  the  scripture-rule,  and,  after  this,  they  preached ;  and 
this  practice  has  been  defended  by  all  who  plead  for  diocesan 
episcopacy  unto  this  day.  But  the  arguments  they  bring  for  it, 
from  scripture,  are  not  sufficiently  conclusive,  Avhen  they  say, 
that  Stephen  and  Philip,  who  were  the  first  deacons,  preached ; 
for  this  they  did  as  evangelists,  not  as  deacons.  These  indeed, 
as  it  is  said  of  the  bishop,  in  1  Tim.  iii.  2.  ought  to  be  apt  to 
teach  :  thus  they  are  described,  ver.  9.  as  holding  the  mystery 
of  faith  in  a  pure  conscience ;  yet  this  extends  no  farther  than 
that  they  should  be  fit  to  edify  those,  by  their  instructions, 
whom  they  relieved,  by  giving  them  a  part  of  the  church's  con- 
tributions, that,  by  their  conversation,  they  may  do  good  to 
their  souls,  as  well  as,  by  what  they  give  them,  to  their  bodies. 

*  The  particfe  y.*t  seema  to  be  exfir^etical,  and  ovght  to  be  rendered  even.  See  the 
note  ill  VoL  I,  page  318-     The  -eordi  are,  'Jo'M  %c  'toiy.ma.;  kai  Mu<TK:t>.iic. 

j  I'id,  Tertidi.  de  bapt.  baptizandi  habet  jns  episcopus,  doctrinte  presbyter!  & 
ffia'ovi. 


OF  THE  CHURCH,  VISIBLE  AND  INVISIBLE.  571 

And  when  it  is  farther  said,  that  they  who  have  used  the  ojjice 
a  deacon  well,  purchase  to  themselves  a  good  degree,,  and  great 
boldness  in  the  faith,  ver.  13.  this  does  not  sufficiently  prove,  as 
many  ancient  and  modern  writers  suppose,  that  tliis  qualifies 
them  lor  the  oftice  of  presbyters,  since  there  is  no  affinity 
between  these  two  offices ;  and  one  cannot,  properly  speak- 
ing, be  a  qualification  for  the  other :  but  the  good  degree  is, 
probably,  to  be  understood  of  their  having  great  honour  in  the 
church,  as  persons  eminently  useful  to  it ;  and  great  boldness 
in  the  faith,  is  not  boldness  in  preaching  the  gospel,  but  reso- 
lution and  stedfastness  in  adhering  to  the  faith,  and,  in  their 
proper  station,  defending,  and  being  ready,  when  called  to  it, 
to  sufl'cr  for  it.  Thus  we  have  considered  the  government  of 
the  church,  and  the  officers  which  Christ  has  appointed  in  it.  (a) 

(«)  Christ  has  not  ludijeci  chiircl^-power  in  the  hands  oi  diocesan  hislwps,  tha* 
.  beiip  rule  over  preaching  presbyters.  (1.)  The  scriptures  expressly  tbrbid  all 
lordly  dominion  in  the  cimrch,  3  John  9.  1  Pet.  v.  3.  Luke  xxii.  25,  26.  Matt. 
XX.  25,  26.  Not  tyrannical,  but  lordly  dominion,  however  mild,  is  here  pro- 
hibited. The  Greek  word  expressing-  it  is  used  by  the  seventy  in  Gen.  i.  2fl. 
Psalm  Ixxii.  8.  ex.  2.  to  express  dominion,  which  none  dare  pretend  to  be  Z^- 
rannical. — How  absurd  to  imagine,  that  the  mother  of  James  and  John  asked  a 
tyraiiiiicul  power  f(ir  her  sons  from  Christ !  Or  that  he,  who  acknowledged  Ce- 
sar's authority.  Matt.  xxii.  21.  would  represent  all  heathen  rulers  as  tyrants  .' 
(2.)  Bishops  and  Presbytei-s  are  represented  as  the  very  same  officers  in  scrip- 
ture. Several  bishops  ov  overseers  were  at  Ephesus,  all  of  whom  are  called  elders 
«v  presbyters,  Acts  xx.  17,  28.  Several  bishops  g-overned  the  church  in  Philippi, 
no  great  city,  having  no  interior  officers  but  deacons,  Phil.  i.  1.  1  Tim.  iii. ,". 
The  reason  w  hy  elders  or  p7vsbyterg  must  be  of  good  report  is,  that  bishops  must, 
be  blameless ;  which  mai-ks  them  the  same,  Tit.  i.  5,  6.  Elder.s  must  feed  Gotl'-; 
flock  Eeiscoi'ou:>T£s,  acti?)^  the  part  of  bishops  over  them,  1  Pet.  v.  2,  3.  Juda.-J 
\\ud.  sk  bishopric.  Acts  i.  20.  Peter  and  John,  not  Inferior  apostles,  were,  presbi - 
ters,  1  Pet.  v.  1.  2  Jolin  i.  (3.)  'I'he  power  of  or  dinning  pastors,  which  diocc- 
■sans  claim  for  their  distinguishing  prerogative,  is,  by  the  scripture,  placed  in  no 
standing  church-officer,  but  in  the  iiresbytery,  or  meeting  ofeUlers.  Nay,  where 
elders  were  ordained,  even  the  apostles  did'  not  by  iht.mseives  ordain'pastor.?, 
but  concurred  as  members  of  the  pi-csbyten',  2  Tim.  i.  6.  1  Tim.  iv.  14. 

To  anticipate  objections,  it  must  be  observed,  (1.)  That  the  twkltiv  and  the 
SETExrr  disciples  whom  (;hribt,  before  his  deaUi,  appointed  to  preach  the  gos- 
pel, had  all  of  them  equal  power  and  autliority,  and  but  a  rtm/joruj-^  commission. 
Watt.  X.  Luke  x.  1 — 21.  C^)  The  apostleship  for  life  bestowed  on  several  after 
his  resurrection,  was  an  extraordmary  office,  in  which  they  had  no  successors. 
(3.)  That  neither  Timothy  nor  Titus  were  fi.xed  diocesans,  but  itinerant  evan- 
gelists, who  either  travelled  with  the  apostles,  or  were  sent  by  them  to  supply 
their  place,  1  Thess.  i.  1.  2  Thess.  i.  1.  Rom.  xvi.  21.  Web.xiii.  23.  Col.  i.  1.  Pliij. 
ii.  19.  2  Cor.  i.  1.  1  Cor.  iv.  17.  xvi.  10. 2  Cor.  i.  19.  iii.  2.  1  Tim.  i.  3.  2  Tim.  iv.  9 
10. 12.  Gal  ii.  3.  2  Cor.  ii.  13.  vii.  6,  7.  viii.  16,  23.  xii.  18.  Tit.  iii.  12.  (4.)  That 
the  angels  of  tlie  Asian  churches  were  not  diocesan  bishops,  but  llieir  pastors  in 
general :  and  lience  one  angel  is  sometimes  addicssed  as  se-oeral  persons.  Rev. 
ii.  10,  24.  (5.)  That  for  the  first  three  hundred  years  of  the  Christian  church, 
such  as  niodemted  in  their  courts,  or  were  more  aged,  or  had  more  noted  con' 
gregations,  were  often  called  bishops :  and,  in  the  last  case,  had  other  ordained 
preachers  to  assist  tJicm,  and  to  officiate  in  case  of  their  imprisonment  or  deatli. 
But  we  \\Avc  no  decisive  proof  of  any  diocesan  lords.  Nor  do  any,  except  the 
principal  pastors  of  Jiome,  seem  to  have  struggled  hard  for  such  a  pre-eminence. 
'.o.l  That  no  Protestant  church,  except  in  Lngland  and  freland,  is  governed  by 


Sr2  -©F-THE  CHURGH,    VISI^Lfi  AND  INVISIBLE. 

6.  The  last  thing  to  be  considered,  is  the  privileges  of  the 
visible  church,  particularly  as  the  members  thereof  are  said  to 
be  under  God's  special  care  and  government,  and,  as  the  con- 


tliocesan  bishops,  properly  so  caUed,  tlioug'h  indeed  Ihe  almost  nominal  Ones  of 
Sweden  and  Denm:u-k  would  gladly  be  such.  (7.)  That  almost  all  the  noted 
primitive  doctors  of  the  Christian  church  grant  that  diocesan  Episcopacy  lias  no 
foundation  in  scripture.  (8.)  Scarcely  one  argument  hath  ever  been  produced 
for  the  support  of  diocesau  Episcopacy,  but  hath  been  effectually  overturned  by 
some  other  learned  prelatist ;  nor  indeed  can  they  combat  the  Popish  govern- 
ment without  desti-oying  their  own.  (9.)  Diocesan  bislvops,  as  such,  have  never 
been  any  honour  to  the  church,  or  centre  of  unity :  but  have  often  been  introdu- 
cers and  supporters  of  Popish  abominations. 

If  Christ  has  not  lodged  church-power  in  the  community  of  the  faithful,  or  in 
magistrates,  or  in  diocesan  bishops,  he  must  have  placed  it  m  officers  of  Ins  oxon 
appointment.  Matt.  xvi.  19.  witi.  18 — 20.  2  Cor.  x.  8.  Heb.  xiii.  7.  17.  1  Tim.  v. 
17.  1  Thess.  V.  12. — Some  of  these  were  exthaordi^ahy,  appointed  for  the  first 
erection  of  the  gospel-church.  (1.)  Apostles,  who  had  an  immediate  commis- 
sion from  Christ  equally  extended  to  all  nations,  as  occasions  offered, — were 
privileged  with  an  infallibility  in  their  doctrine; — had  a  constant  power  of  work- 
ing miracles  as  directed  by  God,  and  of  speaking  languages  which  they  had 
ne\'er  learned ; — had  power  to  confer  the  miraculous  influences  of  tlie  Holy 
<T host  on  others,  and  of  sending  forth  evangelists,  or  by  themselves  ordaining 
presbyters  and  deacons,  IMark  xvi.  15 — 20.  Acts  i. — xxi.  (2.)  Evangelists, 
who  assisted  the  apostles  in  planting  or  weltering  churches,  and,  by  their  direc- 
tion, ordained  presbyters  anddeacoiis,  and  erected  judicatories  in  infant  church- 
es. (3.)  Prophets,  who  explained  dark  passages  of  scripture,  and  sometimes 
foretold  futiu-e  events,  1  Cor.  xiv.  29—32.  Acts  xi.  28.  xxi.  10,  11. 

Others  of  these  officers  were  onnixART,  which  are  divided  into  Bisaors,  Ovik- 
sEEHs  or  Elders,  and  Deacons.  Bishops  or  elders  are  subdivided  mio  pastors, 
or  elders  thai  labour  in  -word  and  doctrine,  and  elders  that  only  rule  well.  Theif 
wame  Bishop  or  Oterseek  mai'ks  iheir  authority  over  and  inspection  of  others. 
Pres utter  or  Elder  denotes  their  gravit}',  prudence,  and  experience,  and  their 
being  but  subordinate  rulers  under  Christ  to  declare  and  exectitehis  laws.  Thus 
we  have  three  distinct  kinds  of  church-officers.  Pastors,  Ruling  Elders,  and 
Deacons.  The  office  of  the  first  includes  the  power  of  the  two  latter;  and  that 
of  the  second  tlie  power  of  the  last,  but  not  the  distinguishing  power  oftlie  first; 
and  the  ofRce  of  deacons  includes  no  power  peculiar  to  either  of  the  two  prece- 
ding offices. 

I.  The  pastoral  of/ice  is  a  spiritual  relation  to  the  Christian  church,  empower- 
iftg  men  to  preach  the  gospel,  dispense  the  sacraments,  and  concur  in  acts  of 
governing  church-members.  Its  divine  institution  is  evident.  (1.)  God  fur- 
nishes and  appoints  y>as;o7's,  teachers,  bishops  or  overseers,  in  the  church,  1  Cor. 
xii.  28.  Eph.  iv.  11.  Acts  xx.  28.  Rom.  xii.  6 — 8.  (2.)  The  qualifications  of  such 
officers  are  divinely  prescribed,  1  Tim.  iii.  1 — 8.  v.  21,  22.  Tit.  i.  5 — 9.  (3.) 
Such  characters  are,  by  the  Holy  Ghost,  ascribed  to  them,  as  import  authority 
and  call  to  their  word,  as  pastors,  teachers,  rulers,  ste^vards,  preachers,  heralds^' 
ambassadors,  bishops,  Eph.  iv.  11.  1  Cor.  xii.  28.  1  Tim.  v.  17.  1  Cor.  iv.  1,  2. 
Luke  xii.  42.  Rom.  x.  15.  2  Cor.  v.  19,  20.  Acts  xx.  28.  1  Pet.  v.  2,  3.  Rev.  i.  20.^ 
1  Thess.  V.  12.  Col.  i.  7.  Eph.  vi.  21.  Matt.  ix.  38.  (4.)  The  manner  of  Iheir 
entrance  on  their  office,  by  the  call  of  the  church  and  ordination  of  the  presby- 
terv,  is  divinely  prescribed,  Acts  i.  15 — 26.  xiv.  23.  1  Tim.  iv.  14.  (5.)  The 
work  which  belongs  to  this  ofSce  is  divinely  prescribed,  1  Pet.  v.  2,  3.  1  Tim. 
iv.  14—15.  Acts  vi.  2,  4.  2  Tim.  iv.  2.  ii.  25,  26.  2  Cor.  xii.  15.  1  Cor.  9, 16, 17- 
Ezek.  xxxiv.  2,  4.  Heb.  xiii.  17.  Acts  xxvi.  17,  18.  Matt,  xxviii.  19,  20.  1  Cor. 
ji  23—26.  2  Tim.  ii.  2.  Cor.  v.  4,  13.  Tit.  iii.  10.  2  Cor.  ii.  6,  7.  (6.)  People's 
behaviour  towards  ministers  is  prescribed  by  God,  1  Thess.  v.  12,  13.  1  Tim.  v. 
17.  Heb.  xiii.  7,  17.  Gal.  vi.  6.  1  Cor.  ix.  7—19.  2  Thess.  iii.  1.  (7.)  God  has 
m-omised  tiiem^ encouragement  in.  and  a  rewp.rd  of  tlieir  work,  2  Cor.  iii.  3,  5, 


OF  THE  chur<1:h,  visible  and  invisible*         S75 

sequence  hereof,  have  safe  protection  and  pfeservatiotl,  what' 
ever  opposition  they  may  meet  with  from  their  enemies ;  and 
they  also  enjoy  communion  of  saints,  and  the  ordinary  means 
of  salvation. 


ssa=: 


6.  Rev.  ii.  1.  Matt,  xxviii.  20.  xvi.  19.  John  xx.  23.   Mutt.  X.  40—42.  Luke  x.  16, 
John  xiii.  20.  2  Tim.  iv.  7,  8. 

Tlie  office  of  the  gospcl-minlstry  is  PEnPErtiAL,  contintiing  till  the  end  of  the 
world.  (1.)  God  has  provided  nothing  to  supply  its  place:  Nor  can  any  be- 
stowal of  the  Holy  Ghost  exclude  it,  any  more  than  it  did,  in  the  apostolic  age. 
Acts  I. — xxi;  xxvi.  17,  18.  Heb.  xi.  40.  (2.)  The  necessity  of  it  is /ier/)e<«a/, 
Men  are  in  every  age  ignorant  and  corrupt ;  Satan  active ;  heresy  and  error  ra- 
Ijing,  or  ready  to  spring  up ;  gospel-mysteries  much  unknown  j  the  conversion 
of  sinners,  edification  of  saints,  and  silencing  of  gainsayers,  still  necessary, 
1  Tim.  iv  1—3.  2  Tim.  iii.  1—7.  2  Thes.%.  ii.  3—12.  Acts  xxvi.  17,  18.  Eph.  iv, 
12 — 15.  Tit.  i.  11.  (3)  The  removal  of  the  gospel-ministry  is  represent,.d  as 
a  heavy  judgment,  which  it  could  not  be,  any  more  than  the  abolislving  the 
.tcwish  ceremonies,  unless  the  perpetual  continuance  of  it  were  necessary.  Rev 
ii.  5.  (4.)  God  has  wonderfully  presen  cd  a  gospel-ministry  amidst  all  the  de- 
structive rage  and  persecution  of  heathens  and  antichristians.  Rev.  vi ;  xi ;  xii ; 
xiv.  (5.)  The  divine  ordinances,  which  are  connected  with  a  gospel-ministry, 
are  appointed  to  continue  till  the  end  of  the  world,  Eph.  iv.  11 — 13.  Matt,  xxviii 
19,  20.  1  Cor.  xi.  26.  1  Tim.  vi.  14. 

It  is  requisite  to  a  man's  being  a  minister  of  the  gospel,  that  he  be  divinely 
qualified  with,  (1.)  J°re/)e»' aWWips  rendering  him  apt  to  teach;  which  include.': 
rational  and  experimental  knowledge  of  divine  truths,  and  being  able  to  explain 
and  inculcate  them  in  a  manner  calculated  to  enlighten  the  minds,  impress  the 
consciences,  and  excite  the  aflections  of  his  hearers,  Eph.  iv.  7 — 11.  1  Cor.  ix, 
7.  iii.  8.  vi.  19,  20.  1  Tim.  iii.  2.  1  Cor.  xii.  8.  Col.  iv.  3,  4.  1  Cor.  iv.  19.  ii.  2,  4, 
«,  7,  1.3.  2  Cor.  ii.  14.  v.  11.  iv.  2,  5.  2  Tim.  ii.  15.  Isa.  1.  4.  xlix.  1,  2.  Iviii.  1.  Mic. 
iii.  8.  1  Cor.  xiv.  24, 25.  Acts  xxiv.  25.  (2.)  A  blameless,  holy,  and  edifyintj 
conversation,  1  Tim.  iii.  1—8.  2  Tim.  ii.  2,  21,  22.  Tit.  i.  5—9.  (3.)  Distiii- 
j^uished  zeal  for  advancing  the  glory  of  God  in  Christ,  and  tender  compassion 
to  the  souls  of  men.  Rev.  iii.  19.  Psalm  Ixix.  9.  cxix.  139.  Gal.  iv.  18,  19.  2  Cor, 
xii.  14,  15.  1  Thess.  ii.  8.  1  Pet.  v.  2.  Jude  22. 

All  heads  of  families,  teachers  of  youth,  and  even  neighbours,  ought,  in  a 
private  manner,  to  instruct  those  under  their  charge  in  the  truths  of  the  gospel; 
but  none,  without  being  regularly  called  to  it,  however  well  qualified,  ought  to 
exerci.se  any  part  of  the  ministerial  office.     (1.)  The  scripture  plainly  distin- 

rishes  between  ffifts  for,  and  a  missio7i  to  that  office,  .Tohn  xx.  21,  23"  Isa.  vi, 
,  7,  9.     (2.)  It  most  expressly  declares  a  call  absolutely  necessary  to  render 
one  a  public  teacher,  Rom.  x.  15.  Heb.  v.  4,  6.  Jer.  xxiii.  21,  32.'    (3.)  The 
character  of  preachers,  heralds,  ambassadors,  stewards,  -uatchmen,  angeh,  messen- 
gers, 8a;.  necessarily  import  a  divine  call,  1  Cor.  ix.  17.  2  Cor.  v.  20.  1  Cor.  iv. 
1,  2.  Heb.  xiii.  17.  Rev.  i.  20.     (4.)  Rules  prescribed  for  the  qualifications,  elec- 
tion»  and  ordination  of  gospel-ministers  are  declared  binding  until  the  second 
coming  of  Christ,  1  Tim.  iii.  1 — 8.  v.  21,  22.  vi.  13.     (5.)  God  severely  punish- 
ed Korah,  Saul,  Uzza,  Uzziah,  and  the  sons  of  Sceva,  for  their  intcnnedling 
witl\  the  work  of  the  sacred  office.  Num.  xvi.  S— 11,  32 — 38,  40.  1  Sam.  xiii.  8, 
— 14.  IChron.  xiii.  9,10.  2  Chron.  xxvi.  16— 18.  Acts  xix.  13—16.    (6.)  To 
ru.sh  into  the  ministerial  office,  without  a  proper  call,  is  inconsistent  with  a 
proper  impression  of  the  awful  nature  of  the  work,  2  Cor.  iii.  5,  6.  ii.  16.  Ezek. 
iii.  17—21.  xxxiii.  1—20.  Rom.  i.  1.  Gal.   i.  15, 16.  John  iii.  27,  28.  Heb.  xiii. 
17.  V.  4,  5.  and   introduces  wild  disorder  and  error.  Gal.  ii.  5.     (7.)  Cluist'd 
manifold  connexion  with  this  office, — in  his  being  the  author  of  it,  Eph.  iv.  11, 
12.  his  suspending  much  of  the  order  and  edification  ofiiis  churcli  on  it,  Acts 
XI.  28.  1  Pet.  V.  1 — 3.  his  including  such  power  and  authority  in  it.  Matt.  xvi. 
19.  xviii.  18.  his  committing  such  an  important  trust  to  ministers.  Col.  iv.  17. 
J  Tim.  vi.  20.  hb  enjoining  his  people  to  honour  sin  J  n!>rv  ihcTD,  1  Tim  v  17 

Vol.  II.  4  n 


57^,  OS  Tliil  CHURCH,  VIsiBLE  AND  INVISIBLE. 

(1.)  We  shall  consider  the  church,  as  under  the  care  of 
Christ.  This  is  the  result  of  his  propriety  in  them,  and  his 
having  undertaken  to   do   all  things   for  them,  as  Mediator, 

—  '  ,  ■      .  ,  -  .  ■~- 

Heb.  xiii.  7, 17-  and  his  pfomiiing  present  assistance  in,  and  future  gracious  re- 
wards to  their  faithful  dischai'ge  of  their  work, — manifest  the  necessity  of  a  di- 
vine and  regular  call  to  it.  Matt,  xxviii.  20.  1  Pet.  v.  4. 

The  call  of  an  ordinary  pastor  to  his  work  ought  to  be  iwo-fold.     (1.)  A  divine 
call,  which  consists  in  God's  inwardly  inclining  his  heart  to  it  in  an  humble 
manner,  and  by  regular  means ;  and  which  is  often  attended  by  a  train  of  provi- 
dences shutting  him  up  to  it,  exclusive  of  any  other.     (2.)  An  ecclesiastical  call^ 
which  consists  in  the  election  of  the  Christian  people  to  whom  he  is  to  minister, 
and  the  ordination  of  the  presbytery.     That  adult  Christians  have  a  right  from 
Christ  to  choose  their  own  pastors,  is  evident:  (1.)  The  church  being  a  volun» 
tary  society,  none  imposed  upon  her  members  by  men,  can  be  related  to  them 
as  tlieir  pastor.     (2.)  None  can  so  well  judge  what  gifts  are  best  suited  to  their 
spiritual  edification  as  Christians  themselves.     (3)  If  men  may  choose  their  ser- 
vants or  physicians,  why  hinder  Christians  from  choosing  the  servants  and  sub- 
ordinate physicians  of  their  souls  ?  (4.)  The  scripture  allows  the  election  of 
pastors  in  ordinary  cases  to  adult  Christians,  and  to  none  else.  Acts  i.  15 — 26. 
vi.  1 — 6.  xiv.  23.     (5.)  Christ  requii-es  his  people  to  try  the  spirits,  which  sup- 
poses their  ability  to  do  so,  and  their  power  to  choose  such  only  as  they  find 
most  proper  to  edify  their  souls,  and  to  refuse  others,  1  John  iv.  1.     (6.)  The 
introduction  of  ministers  into  their  office  hy  Patronage,  of  whatever  form,  has 
its  origin  from  Popery  ,■  tends  to  establish  a  tyranny  over  men's  consciences, 
whom  Christ  has  made  free ;  — to  fill  pulpits  with  naughty,  impious,  and  indo- 
lent clei'gymen ; — encourages  simony,  sacrilege,  and  perjury; — and  effectually 
gives  Christ  the  lie,  modelling  his  kingdom  after  the  form  of  those  of  this  world, 
Ezek.  XXX IV.  2 — 4.  Isa.  Ivi.  9 — 12.  John  xviii.  36. — The  ordination  of  candidates 
ciiosen  for  the  ministerial  ofllice  is  not  the  work  of  the  people,  but  of  the  presby- 
tery, 1  Tim.  i.  14.  2  Tim.  i.  6.  ii.  2.  Acts  xiii.  1—3.  xiv.  23.  1  Tim.  v.  21,  22. 

i  he  work  of  pastors,  when  ordained,  is,  (1.)  With  much  inward  compas- 
sion and  zeal  for  the  welfare  of  their  hearers'  souls,  to  feed  them  with  the  truths 
of  Christ,  according  to  their  different  necessities,  both  publicly  and  privately, 
whether  in  the  form  of  sermons,  lectures,  catechising,  or  exhortation,  when 
sick,  Ssc.  1  I»et.  v.  3.  2  Cor.  v.  11.  1  Cor.  ix.  16.  Phil.  i.  17,  24,  25.  1  Tim.  vi. 
20.  iii.  15.  iv.  15, 16.  2  lim.  iv.  2-  Gal.  vi.  6.  Heb.  v.  11,  13.  1  Cor.  iii.  1.  Acts 
XX.  20.  21,  27,  28,  31,  35.  xxvi.  17,  18.  Ezek.  xxxiv.  1—16.  iii.  17—21.  xxxiil. 
1—20.  Col.  i.  28,  29.  Isa.  xl.  11.  1.  4.  1  Thess.  ii.  2—12.  v.  12.  James  v.  14. 
2  Cor.  xi.  28,  29.  (2.)  To  administer  the  sacraments,  in  a  proper  manner,  to 
proper  persons.  Matt,  xxviii.  19,  20.  vii.  6.  1  Cor.  xi.  23 — 29.  (3.)  To  rule  over 
their  people  with  impartiality,  zeal,  meekness,  and  prudence,  censuring  offen-- 
ders,  and  absolving  penitents,  Heb.  xiii  17.  1  Tim.  v.  20, 21.  i.  20.  Tit.  iii,  10, 
11.  Rev.  ii.  2,  14,  20.  1  Cor.  v.  4,  5.  2  Cor.  ii.  6,  7.  (4.)  To  care  and  provide 
ior  the  poor,  Gal.  ii.  9,  10.  1  Tim.  vi.  17,  18.  2  Cor.  viii;  ix.  (5.)  To  give  them- 
selves habitually  to  effectual  fervent  prayer  for  the  church  of  Christ  in  general,  and 
especially  for  those  of  their  particular  charge.  Acts  vi.  2,  4.  Eph.  iii.  14 — 19.  i 
15 — 20.  Gal.  iv.  19.  Col.  iv.  12.  (6.)  To  exemplify  their  doctrines  and  exhorta- 
tions, in  an  eminently  meek,  humble,  holy,  and  edifying  conversation,  1  Thess. 
i.  10.  1  Tim.  iv.  7,  8,  12,  16.  vi.  11,  12.  2  Tim.  ii.  1,  15,  16,  21,  22,  23.  iii.  14, 
Tit.  i.  7—9.  ii.  7,  8.  Matt.  v.  16—48. 

It.  It  is  plain  from  scripture-declarations,  that  Christ  has  appointed  rulers  in 
his  church  that  are  not  appointed  to  preach  the  gospel,  Rom.  xii.  7,  8.  Heb.  xiii. 
7,  17.  Different  gifts  qualify  men  for  teaching  and  for  ruling,  Eph.  iv.  7.  Such 
rulers  are  necessary  for  the  assistance  of  pastors,  Gal.  ii.  9,  10.  Acts  vi.  2 — 4. 
Exod.  xviii.  17 — 23. — The  complete  form  of  every  Christian  congregation  re- 
qim-es  several  elders.  Acts  xx.  17 — 38.  xiv.  23.  Christian  churches  have  courts 
simiiir  to  those  Jewish  ones,  which  had  the  power  of  excommunication;  and 
vrhich  con.sisted  of  elder»  ruling  as  representatives  of  the  congregation,  Matt, 


ffi 


OF  THE  CHURCH,    VISIBLE  AND  INVISIBLE.  575 

that  are  necessary  to  their  salvation.  This  care,  extendecl 
towards  them,  is  called  special,  and  so  differs  from,  and  con- 
tains in  it  many  privileges,  dietinct  from,  and  superior  to  that 


XvLU.  13—17.  Num.  xxxv.  24.  Deut.iix.  12.  Josli.  xx.  4,  6.  Exod.  xii.  ^.  21  by 
comparing  of  which  texts  we  find  that  congregation  denotes  rulers  of  it.  The 
SEVEXTT  use  the  very  word  ecclesia  which  is  translated  churcli  in  Matt,  xviii, 
17. — But  tlie  divine  appointment  oi  ruling  riders  is  still  more  evident,  (1.)  From 
Kom.  xii.  5—8.  where  \%e  find  in  tiie  one  both;  of  the  gospel-church  raoPHEsriN(;, 
frhich  mcludes  teaching  and  exhortation,  which  may  corresiJond  VAith  teachers 
^nd  pastors,  Eph.  iv.  1 1  and  ministrt,  answerable  to  the  deacon  that  gives  out 
the  church's  chaiity,  and  sh/'ws  mercii  in  visiting  the  sick  and  imprisoned, — .ind 
to  the  elder  that  rit'lea  with  <liligence.  Here  different  gifts,  given  to  profit  with- 
al, infer  different  offices,  l'".ph.  iv.  7—11.  1  Cor.  xii.  7,  8.  Here  is  one  tliat  ndrv, 
r.haracterlzed  by  different  gifts  and  different  work.  {?.)  From  1  Cor.  xii.  28. 
M'liere  we  find  governments,  that  \s,  governors,  even  as  >iinACLr.s  denote  work- 
jers  of  mii'acles, — set  by  God  in  the  Christian  church,  ^\lule  they  are  represented 
as  different  from  helps  or  deacons,  Acts  vi.  1 — 6.  their  designation  of  govern- 
meyits  marks  that  their  office  is  chiefly,  if  not  solely,  executed  in  riding.  It  much 
more  properly  denotes  them  riders  of  church-members,  than  mere  managers  of 
church-money. — It  is  further  observable,  that  tiod  has  set  some,  not  ax^,  govern- 
menis  ov  governors  in  the  cliuj-ch.  (3.)  From  I  Tim.  v.  17.  where  some  elders 
are  represented  as  worthy  of  double  honour,  though  they  do  no  more  than  rnh: 
ii:ell,  v/hile  others  arc  represented  as  more  worthy  of  double  honour,  because 
they  not  only  rule  -ifell,  but  also  labour  in  word  and  doctrine. — All  which  clder.s 
belong  to  the  church,  Comp.  chap.  i.  19.  iv.  14.  iii.  15. — Kopiontes,  hibauring, 
doth  not  denote  uncommon  diligence,  but  the  common  duty  of  all  gospel-minis- 
lers,  1  Cor.  iii.  8.  1  Thess.  v.  12.  .?ohn  iv.  38. — Maeista,  especially, — always  in 
llie  New  Testament  distinguishes  persons  or  things  of  the  same  general  class, 
one  from  another,  Acts  xx.  38.  xxiii.  26.  xxvi.  3.  Gal.  vi.  10.  Phil.  iv.  22.  1  Tim. 
iv.  lU.  V.  8.  2  Tim.  iv.  13.  Tit.  i.  10.  Philcm.  16.  2  Pet.  ii.  10.  Not  only  do  most 
of  the  chief  Fathers  in  the  Christian  church  declare  ior  ruling  ciders  ;  but  even 
Papists  and  Episcopalians,  v/ho  inveigh  against  tlicm,  have  a  shadow  of  them, 
in  their  chancellors,  officials,  commissaries,  wardens :  and  bishops  having  no 
care  of  souls,  are  lay  elders,  properly  so  called. — Independents  also  manage  most 
of  their  congregational  affiiirs  by  a  few  of  their  number. 

The  necessary  qualifications  of  ruling  elders  are,  (1.)  True  piety,  1  Tim 
iv.  12.  2  Tim.  ii.21,  22.  (2.)  Capacity  for  judging  causes,  1  Chron.  xii.  32. 
Deut.  i.  13.  1  Kings  iii.  5—15.  Isa.  xi.  2—5.  Numb.  ji.  16, 17.  (3.)  Wisdom, 
prudence,  and  uprightness  of  conduct,  connected  with  a  good  report  from  others, 
1  Tim.  iii.  1 — 8.  Psalm  ci.  2 — 8. — Their  ordination  ought  to  be  transacted  in 
mucii  the  same  manner  as  that  of  teaching  elders  or  pastors. — Their  duly  in  gene. 
riiWs  io  rule  xvell ;  particularly,  (1.)  In  judging  the  agrecableness  of  doctrines 
to  the  word  of  God, — -judiciall)-  declaiing  what  seems  good  to  the  Holy  Ghost 
and  to  them,  in  controverted  points  of  principle  or  practice.  Acts  xv.  28,  29.  xvi. 
4.  Rev.  ii.  2.  Acts  xx.  17 — 31.  (2.)  In  admitting  persons  to  church-fellowship 
on  proper  qualifications,  Matt.  xvi.  19.  (3.)  In  directing  or  encouraging  church- 
members  to  obsen'e  Christ's  laws,  for  the  honour  of  God  and  their  own  mutual 
edification,  Hob.  xiii.  7,  17.  (4.)  In  taking  care,  that  all  the  ordinances  of  twe 
gospel  be  duly  preserved  in  their  purity  and  perfection.  Song  i.  7,  8.  (5  )  bi 
carefully  watching  over  the  moral  behaviour  of  church-members, — instructing, 
admonishing,  cx'iorting,  comforting,  or  rebuking  tliem,  as  they  find  cause,  Heb. 
xiii.  17-  (6.)  In  visiting  the  sick  in  body,  or  distvesi-:<:d  in  mind.  Jam-  v.  14, 
{7.)  In  making  {jrovision  fijr  the  poor,  or  other  cxpenccs  necessary  flir  promo- 
tin,?  the  spiritual  vielfare  of  the  congregation.  Acts  xi.  27 — .30.  (fi  )  In  judg- 
ing t!ie  case  of  offenders  ai^d  penitents,  in  order  to  censure  the  furriVer,  and  ab- 
fcoTve  the  latter.  Matt,  xviii.  15 — 18.  xvi.  19.  (9.)  In  regulafnii'-  ('lot';  n'T.'.^tiQj.'', 
thanksglvJAg,  th"  Lord's  suppT,  f^c   1  Cor.  xiv  2C,  40 


576  OF  THE  CHURCH,  VISIBLE  AND  INVISIBLE. 

which  is  expressed  in  the  methods  of  his  common  providence 
in  the  world.  There  are  several  metaphorical  expressions  used, 
in  scripture,  to  denote  Christ's  care  of,  and  the  particular  re- 
lation he  stands  in  to  his  church  :  thus  he  is  described  as  their 
Shepherd,  performing  those  things  for  them  that  such  a  rela- 
tion imports,  Psal.  xxiii.  1,  2.  and  Ixxx.  1.  Isa.  xl.  11.  Jer. 
xxxi.  10.  namely,  his  giving  them,  in  a  spiritual  sense,  rest 
and  safety,  gathering,  leading,  and  defending  them ;  and  as 
such  he  does  more  for  his  people,  than  the  shepherd,  who, 
being  faithful  to  his  trust,  hazards  his  life ;  for  Christ  is  ex- 
pressly said  to  g-ive  his  life  for  his  sheep^  John  x.  11. 

Moreover,  his  care  of  his  church  is  set  forth,  by  his  stand- 
ing in  the  relation  of  a  Father  to  them  ;  which  argues  his  ten- 
der and  compassionate  concern  for  their  welfare,  as  \\nell  as  safe- 
ty, Deut.  xxxii.  7".  Psal.  ciii.  IC.  Isa.  Ixiii.  16.  Jer.  xxxi.  9. 
jNow  the  care  of  Christ,  extended  to  his  Church,  consists, 

Ist^  In  his  sepai-ating  them  from,  and,  as  it  were,  gathering 
them  out  of  the  world,  or  that  part  of  it  that  lieth  in  xvicked- 
tiiess^  as  the  aposde  says.  The  whole  ivorld  lieth  in  -wickedness^ 
1  John  V.  19.  or,  as  the  word  may  be  rendered,  in  the  wicked 
one ;  upon  which  account  it  is  called,  Satan's  kingdom.  He 
gives  them  restraining  grace,  brings  them  under  conviction  of 
sin,  and  humbles  them  for  it ;  and,  by  the  preaching  of  the  gos- 
pel, not  only  informs  them  of  the  way  of  salvation,  but  brings 
them  into  it. 

2.i/7/,  By  raising  up,  and  spiriting  some  amongst  them  for 
extraordinary  service  and  usefulness  in  their  station,  adorning 
them  with  those  graces,  whereby  their  conversation  is  exempla- 
ly,  and  they  made  to  shine  as  lights  in  the  world,*  and  not  on* 
ly  in  some  particular  instances,  but  by  a  constant  succession,  fill- 
ing up  the  places  of  those  Avho  are  removed  to  a  better  world, 
with  others,  who  are  added  to  the  church  daily,  of  such  as  shall 
be  saved. 

in.  The  divine  appointment  of  Deacons  in  the  Clu*istian  church,  is  beyond  dis- 
pute. Acts  vi.  1—6.  1  Tim.  iii.  8—11.  Rom.  xii.  8.  1  Cor.  xii.  38.  Phil.  i.  1.— 
They  ought  to  be  men  of  honest  report,  full  of  the  Holy  Ghost,  and  of  -ivisdom, 
1  Tim.  iii.  8 — 10.  Acts  vi.  3. — Their  election  and  ordination  ought  not,  in  its 
manner,  to  differ  from  that  of  elders.  Acts  vi.  1 — 6. — Their  work  is  to  manage 
the  temporal  affairs  of  the  congregation  relative  to  the  table  of  the  poor,  tlie  ta- 
ble of  ministers,  and  the  table  of  the  Lord,  Acts  vi.  2-  1  Cor.  xii.  28.  No  other 
work  is  annexed  to  their  office  in  scripture.  Hence  though  some  of  the  first 
seven  deacons,  becoming.evungelists,  might  preach  and  administer  sacraments, 
yet  none,  as  deacons,  have  any  right  to  do  so. 

There  is  no  hint  in  scripture,  tliat  the  offices  of  huling  elder  and  df.acox 
■were  designed  to  be  temporary.  Both  of  them  were  appointed  on  moral  grounds 
and  necessities  respecting  every  church  and  period.  The  rules  concerning  them 
both  are  to  be  observed  till  the  end  of  the  world,  1  Tim.  vi.  13,  14.  No  con- 
gregation can  therefore  answer  to  Jesus  Christ,  for  dropping  of  deacons,  any. 
more  than  for  the  dropping  of  ruling  ciders, 

Rnpwsr'p  systim 


OF  THE  CHURCH,    VISIBLE  AND  INVISIBLE.  577 

Zdlify  His  care  is  farther  extended,  by  fatherly  correction, 
to  prevent  their  ruin  and  apostacy,  which,  as  the  apostle  says, 
is  an  instance  of  his  love  to  them  Heb.  xii.  6,  T.  and  also  of  his 
keeping  them  from,  and  in  the  hour  of  temptation^  Rev.  iii,  10. 
and  bruising'  Satan  under 'their  feety  Kom.  xvi.  20.  and  in  sup- 
porting them  under,  and  fortifying  them  against  the  many  dif- 
ficulties, reproaches,  and  persecutions,  they  are  exposed  to  ia 
this  world,  as  Moses  says,  in  the  blessing  of  Asher,  As  thy 
daxjSy  so  shall  thy  strength  be;  the  eternal  God  is  thtj  refuge^  and 
underneath  are  the  everlasting  arms^  Deut.  xxxiii.  25,  27. 

(2.)  The  visible  church  is  under  Christ's  special  government. 
It  is  a  part  of  his  glory,  as  Mediator,  that  he  is  the  supreme 
Head  and  Lord  thereof;  and  this  cannot  but  redound  to  the 
advantage  of  his  subjects,  as  these  we  are  speaking  of  are  said 
to  be,  who  profess  subjection  to  him,  which  is  not  only  their 
duty,  but  their  peculiar  glory,  as  they  are  thereby  distinguished 
from  the  world,  and  entitled  to  his  special  regard.  He  is  their 
King;  and  accordingly, 

Isty  He  gives  them  laws,  by  which  they  are  visibly  govern- 
ed, so  that  they  are  not  destitute  of  a  rule  of  government,  any 
more  than  of  a  rule  of  faith,  whereby  their  peace,  order,  edifi- 
cation, and  salvation,  are  promoted,  and  all  the  advantages, 
which  they  receive  from  the  wisdom  and  conduct  of  pastors,  or 
other  officers,  whom  he  has  appointed  to  go  in  and  out  before 
them,  to  feed  them  with  knoivledge  and  understandings  Jcr.  iii. 
15.  to  watch  for  their  souls,  Heb.  xiii.  IT.  are  all  Christ's  gifts, 
and  therefore  privileges  which  the  church  enjoys,  as  under  his 
government. 

2dlijy  He  protects  and  preserves  them,  notwithstanding  tlie 
opposition  of  all  their  enemies;  so  that  whatever  attempts  have 
been  hitherto  made  to  extirpate  or  ruin  them,  have  been  inef- 
fectual. The  church  has  weathered  many  u  tempest,  and  had 
safety,  as  well  as  various  marks  of  the  divine  honour  and  fa- 
vour, under  all  the  persecutions,  which  it  has  been  exposed  to  ; 
so  that,  according  to  our  Saviour's  prediction,  7  he  gates  of  hell 
have  not  prevailed  against  it.  Matt.  xvi.  18.  and  all  these  afflic- 
tive dispensations  of  providence  are  over-ruled  for  the  promot- 
ing his  own  glory,  and  their  spiritual  advantage. 

(3.)  Another  privilege,  which  the  church  enjoys,  is  com- 
munion of  saints.  Communion  is  the  consequence  of  union, 
and  therefore  since  they  are  united  together  as  visible  saints, 
they  enjoy  that  communion,  which  is  the  result  thereof.  Theapos- 
tle  speaks  of  a  two-fold  fellowship  which  the  church  enjoys,  their 
attaining  whereof  he  reckoned  the  great  end  and  design  of  his 
ministry,  when  he  says.  That  which  we  have  seen  and  heard  de- 
clare 7ve  unto  yoUy  that  ye  also  mai/  have  fellozuship  with  us  , 
and  t7-ulif  our  fellowship  /v  nith  the  Father^  and  with  his  Son 


S78  OF  THE  CHURCH,   VISIBLE  AND  INVISIBLeT 

yesus  Christy  1  John  i.  3.  The  former  of  these  is  included  in 
church  communion ;  the  latter  is  an  honour  which  God  is  pleased 
sometimes  to  confer  on  those  who  are  brought  into  this  relation : 
It  is  what  all  are  to  hope  for,  though  none  but  they,  who  are 
Christ's  subjects  by  faith,  are  made  partakers  of  it.  However, 
the  communion  of  saints  is,  in  itself,  a  great  privilege,  inas- 
much as  that  a  common  profession,  which  they  make  of  subjec- 
tion to  Christ,  and  the  hope  of  the  gospel,  which  they  are  fa- 
voured with,  is  a  strong  motive  and  inducement  to  holiness. 

And  it  is  not  the  smallest  part  of  the  advantage,  which  arises 
from  hence,  that  they  are  interested  in  the  prayers  of  all  the 
faithful  that  are  daily  put  up  to  God  for  those  blessings  on  all 
his  churches  which  may  tend  to  their  edification  and  salvation. 

And  as  to  what  concerns  the  members  of  particular  churches, 
who  have  communion  with  one  another;  there  is  a  great  ad- 
vantage arising  from  mutual  conversation  about  divine  things, 
and  the  endeavour,  which  they  are  obliged  to  use  to  build  up 
themselves  in  their  holyfaith^  Jude  ver.  20.  and  to  consider  one 
another  to  provoke  unto  love^  and  to  good  works,  not  forsaking- 
the  assembling  of  themselves  together ,  but  exhorting  one  another, 
Heb.  X.  24,  25.  and  also  the  obligations  they  are  under  to  bear 
one  another'' s  burdens,  and  so  fulfil  the  lata  of  Christ,  Gal.  vi.  2, 
iind  to  express  that  sympathy  and  compassion  to  each  other,  un- 
der the  various  afflictions  and  trials  which  they  are  exposed  to. 

And  to  this  we  may  add  another  privilege  which  they  are 
made  partakers  of,  in  that  they  have  communion  with  one  ano-? 
ther  in  the  ordinance  of  the  Lord's  supper,  in  which  they  hope 
for  and  enjoy  communion  with  him,  whose  death  is  shewed 
forth  therein,  and  the  benefits  thereof  applied  to  them  that  be- 
lieve. 

(4.)  The  church  is  farther  said  to  enjoy  the  ordinary  means 
of  salvation,  and  the  offers  of  grace  to  all  the  members  thereof 
in  the  ministry  of  the  gospel,  by  which  we  are  to  understand 
the  word  preached,  and  prayer.  These  are  called  the  ordinary 
means  of  salvation,  as  distinguished  from  the  powerful  influen- 
ces of  the  Spirit,  which  are  the  internal  and  efiicacious  means  of 
grace,  producing  such  eflfects,  as  infer  the  right  which  such  have 
to  eternal  life.  These  ordinary  means  of  grace  the  church  is 
said  to  partake  of.  It  is  for  their  sake  that  fhe  gospel  is  con- 
tinued to  be  preached,  and  a  public  testimony  to  the  truth  there- 
of is  given  by  them  to  the  world ;  and,  in  the  preaching  there- 
of, Christ  is  offered  to  sinners,  and,  pursuant  thereunto,  grace 
given,  whereby  the  church  is  increased,  and  built  up  by  those 
who  are  taken  out  of  the  world,  as  God  makes  these  ordinan- 
ces effectual  to  answer  that  end.  The  duty  of  waiting  on  him 
therein  is  ours,  the  success  thereof  is  intirely  owing  to  the  di- 


67  THE  CHURCH,   VISIBLE  AND  INVISIBLE.  '579 

vine  blessing  attending  it.    These  are  the  privileges  that  the  vi- 
sible church  enjoys. 

We  might  have  proceeded  to  consider  those  which  the  mem- 
bers of  the  invisible  chucch  are  made  partakers  of,  namely,  u- 
nion  and  communion  with  Christ  in  grace  and  glory ;  but  these 
arc  particularly  insisted  on  in  some  following  answers. 


END  ©P   THE   SECOND   VOLUME* 


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